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Konstribusi Muhammad Aṭ-Ṭāhir Ibnu ‘Āsyūr terhadap Maqāṣid Asy-Syarī’ah Darul Faizin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2067

This paper discusses the concept of Ibn ‘Āsyūr's maqāṣid asy-syarī'ah in his renewal of the previous maqāṣid asy-syarī'ah. Based on the results of the author's study, there are some important things that became the idea of renewing Ibn ‘Āsyūr; first: the idea of liberating (istiqlāl) maqāṣid asy-syarī'ah from the discipline of the Uṣūl Fiqh to become a discipline that stands alone. Second: three sources in establishing the maqāṣid asy-syarī'ah, namely; istiqrā', the Qur'an which has clear legal reasons, and the Sunnah mutawātir. Third: maqāṣid asy-syarī’ah has three levels (martabah), namely; definite (qaṭ’iy), approaching definite (qarīban min al-Qaṭ’iy), and conjecture (ẓanniy). Fourth: maqāṣid asy-syarī’ah is divided into two kinds; maqāṣid asy-syarī’ah al-‘ammah and maqāṣid asy-syarī’ah al-khaṣṣah. In the maqāṣid asy-syarī’ah al-‘ammah there are four basic foundations of the Shari'a; fitrah (al-fitrah), moderate (as-samāḥah), egalitarian (al-musāwāh) and freedom (al-hurriyah). Whereas maqāṣid asy-syarī’ah al-khaṣṣah works to implement maqāṣid asy-syarī’ah al-‘ammah in certain laws.Keywords: Ibnu ‘Āsyūr, maqāṣid asy-syarī’ah and uṣul fiqh.Tulisan ini membahas gagasan maqāṣid asy-syarī’ah Ibnu ‘Āsyūr dalam pembaharuannya terhadap maqāṣid asy-syarī’ah sebelumnya. Berdasarkan hasil telaah penulis, ada beberapa hal penting yang menjadi gagasan pembaharuan Ibnu ‘Āsyūr; pertama: gagasan membebaskan (istiqlāl) maqāṣid asy-syarī’ah dari disiplin ilmu usul fikih menjadi suatu disiplin ilmu yang berdiri sendiri. Kedua: tiga sumber dalam menetapkan maqāṣid asy-syarī’ah, yaitu; istiqrā’, al-Qur’an yang memiliki kejelasan alasan hukum, dan sunnah mutawātir. Ketiga: maqāṣid asy-syarī’ah memiliki tiga tingkatan (martabah), yaitu; pasti (qaṭ’iy), mendekati pasti (qarīban min al-Qaṭ’iy), dan dugaan (ẓanniy). Keempat: maqāṣid asy-syarī’ah terbagi dua macam; maqāṣid asy-syarī’ah al-‘ammah dan maqāṣid asy-syarī’ah al-khaṣṣah. Dalam maqāṣid asy-syarī’ah al-‘ammah terdapat empat pondasi dasar syariat; fitrah (al-fitrah), moderat (as-samāḥah), egaliter (al-musāwāh) dan kebebasan (al-hurriyah). Sedangkan maqāṣid asy-syarī’ah al-khaṣṣah bekerja mengimplementasikan maqāṣid asy-syarī’ah al-‘ammah dalam hukum-hukum tertentu.Kata Kunci: Ibnu ‘Āsyūr, maqāṣid asy-syarī’ah dan uṣul fiqh.

Perbandingan Hukum Pidana Perzinaan di Malaysia dan Brunei Darussalam Sudarti Sudarti
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2643

Malaysia and Brunei Darussalam are country which is being in Southeast Asia Area, the majority is population of religion islam. Both of them have equality and difference in applying islamic law about criminal sanction in adultery such as contained in Enakmen Jenayah Syariáh Selangor Number 9 in 1995 and Kanun Jenayah Syariáh Brunei Darussalam. The research is aim to analysis the problem of criminal sanction in adultery Enakmen Syariáh Selangor Number 9 in 1995 and Kanun Jenayah Syariah Brunei Darussalam that used maqasid syariah such as methodology. Type of research will be used library research by analytical descriptive method. The results show the aspect of daruriyyah, who applied by punishment for the adultere are the aspect of keeping offspring (hifdz al-asl). The aspect is related to children’s rights and the civil relationship between a child with their biological parents.Keywords: the crime of adultery, Enakmen Jenayah Syari'ah Selangor Number 9 of 1995, Kanun Jenayah Syari'ah Brunei Darussalam, maqasid ash-sharia.Malaysia dan Brunei Darussalam merupakan negara yang berada di kawasan Asia Tenggara yang memiliki penduduk yang mayoritasnya beragama Islam. Kedua wilayah ini memiliki persamaan maupun perbedaan dalam pemberlakuan syariat Islam tentang penerapan sanksi tindak pidana perzinaan di wilayahnya sebagaimana yang terdapat dalam Enakmen Jenayah Syari’ah Selangor Nomor 9 Tahun 1995 dan Kanun Jenayah Syari’ah Brunei Darussalam. Penelitian ini bertujuan untuk menganalisis persoalan tindak pidana perzinaan dalam Enakmen Jenayah Syari’ah Selangor Nomor 9 Tahun 1995 dan Kanun Jenayah Syari’ah Brunei Darussalam dengan menggunakan maqa>s{id asy-syari>’ah. Jenis penelitian yang digunakan adalah penelitian pustaka dengan metode deskriptif analitis. Hasil penelitian menunjukkan bahwa aspek d{aru>ri>yyat yang berkenaan dengan hukuman bagi pelaku zina adalah aspek pemeliharaan keturunan (h{ifż al-nasl). Aspek ini merupakan aspek yang berkaitan dengan hak-hak anak dan hubungan keperdataan seorang anak dengan orangtua kandungnya, dalam hal ini adalah ayah biologisnya.Kata Kunci: tindak pidana perzinaan, Enakmen Jenayah Syari’ah Selangor Nomor 9 Tahun 1995, Kanun Jenayah Syari’ah Brunei Darussalam, maqa>s{id asy-syari>’ah.

The Mustahik Zakat in Various Dimensions of Fiqh in Era Society 5.0 Desi Refnita
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2285

This article will discuss mustahik zakat, who are the groups who will receive "mustahik" zakat, and what are the conditions for recipients (mustahik) zakat and who are not entitled to receive zakat in era society 5.0. Mustahik zakat is people who are entitled to receive zakat assets. Groups of zakat recipients, namely, needy, poor, who organize and deliver, converts, slave servants, people in debt, fi Sabilillah, and traveling (Ibnu Sabil). We conducted literature studies, and descriptive analysis approaches the theory and reality in distributing zakat from various thought reviews schools. According to Imam Syafi'i, people who are in debt are also entitled to receive zakat. However, not everyone who owes a lot is entitled to receive zakat. This paper is taken from several references on zakat fiqh, especially mustahik zakat. It is developed in the discussion of zakat recipients such as leaders with weak faith or non-Muslims who are feared that it will create chaos. Acceptance and payment of zakat are more transparent, and era society 5.0 is in line with technological developments. It is hoped that the amount of zakat collection and distribution will be maximized.Keywords: Zakat, Fiqh, and Era Society 5.0.Artikel ini membahas mustahik zakat, siapa saja golongan yang akan menerima zakat “mustahik”, dan bagaimana syarat penerima (mustahik) zakat dan siapa yang tidak berhak menerima zakat di era society 5.0. Mustahik zakat adalah orang yang berhak menerima zakat harta. Kelompok penerima zakat, yaitu fakir, miskin, yang mengatur dan mengantarkan, mualaf, hamba, orang terlilit hutang, fi Sabilillah, dan musafir (Ibnu Sabil). Kami melakukan studi literatur, dan pendekatan analisis deskriptif teori dan realitas dalam pendistribusian zakat dari berbagai tinjauan pemikiran mazhab. Menurut Imam Syafi'i, orang yang berhutang juga berhak menerima zakat. Namun, tidak semua orang yang berhutang banyak berhak menerima zakat. Tulisan ini diambil dari beberapa referensi tentang zakat fiqh, khususnya mustahik zakat. Hal ini berkembang dalam diskusi penerima zakat seperti para pemimpin yang lemah iman atau non-Muslim yang dikhawatirkan akan menimbulkan kekacauan. Penerimaan dan pembayaran zakat lebih transparan, dan era society 5.0 sejalan dengan perkembangan teknologi. Diharapkan jumlah penghimpunan dan penyaluran zakat dapat dimaksimalkan.Kata Kunci: Zakat, Fiqh, dan Era Society 5.0.

Pemikiran Fiqh Muhammad Wali Al-Khalidi Nazaruddin Nazaruddin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2287

Muhammad Wali Al-khalidi is a great scholar who is very well known in Aceh and Indonesia. There are many of his works in various disciplines, such as the fields of Sufism, Tawheed and fiqh. One of the interesting things about the work of Syeikh Muhammad Wali is that it is sociological empirically in which a theory is based on the phenomenon that develops in society. The purpose of this study is to examine the thoughts of Muhammad Wali Al-khalidi's fiqh, the nature of descriptive analysis research with the type of qualitative descriptive research with literature research, Abuya Muhammad Wali's fiqh thinking, namely the analytical method used on ijtihad based on the Koran and Hadith. This is the basic asset to achieve the criteria of a mujtahid, but because of the limitations of the majority of scholars today, it is impossible to get to the level of a mujtahid. Therefore, the solution taken by Abuya is to refer to the classical book texts compiled by previous scholars. Abuya Muhammad Wali's fatwa had a major influence, including the fatwa on death ceremony, where this fatwa refuted and straightened the fatwa of Abu Daud Beureueh which considered khanduri death to be heresy.Keywords: Mindset, Fiqh, and Muhammad Wali Al-Khalidi.Muhammad Wali Al-khalidi merupakan salah seoarang ulama besar yang sangat terkenal di Aceh dan Indonesia. Ada banyak karya beliau dalam berbagai disiplin ilmu, seperti bidang tasawuf, tauhid dan fiqh. salah satu hal yang menarik dari karya Syeikh Muhammad Wali adalah bercorak sosiologis empiris dimana sebuah teori didasari pada fenemona yang berkembang di masyarakat. Tujuan penelitian ini adalah untuk menelaah tentang pemikiran fiqh Muhammad Wali Al-khalidi, Sifat penelitian deskriptif analisis dengan Jenis penelitian deskriptif kualitatif dengan penelitian pustaka, Pemikiran fiqh Abuya Muhammad Wali yaitu metode analisis yang digunakan tentang ijtihad berbasis Alquran dan Hadis. Hal ini merupakan modal dasar untuk mencapai kriteria seorang mujtahid, namun karena keterbatasan yang dimiliki oleh manyoritas ulama pada masa sekarang, maka kemungkinan untuk sampai ke level mujtahid adalah tidak mungkin dilakukan. Oleh karena demikian solusi yang ditempuh oleh abuya adalah dengan merujuk teks-teks kitab klasik yang disusun oleh ulama-ulama terdahulu. fatwa abuya Muhammad Wali memberi pengaruh besar, diantaranya fatwa tentang khanduri kematian, dimana fatwa ini membantah dan meluruskan fatwa Abu Daud Beureueh yang mengganggap khanduri kematian merupakan bid’ah.Kata Kunci: Pemikiran, Fiqh, dan Muhammad Wali Al-Khalidi.

Antara Hukum Murtad dalam Islam dengan Kebebasan Beragama dalam Hak Asasi Manusia (HAM) Syamsuddin Syamsuddin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2623

This article describes the law of apostasy in Muslim scholars' ijtihad and freedom of religion in terms of human rights. This research uses normative legal research methods. The research aims to describe and clarify the views of ulama on the law of apostasy and to dialogue with religious freedom as regulated in human rights. This research concludes that the majority of scholars consider apostasy as a criminal offense which is punishable by absolute death after refusing to revert to Islam. Few modernist liberals think that the death penalty is imposed only when there is hostility or rebellion committed when leaving Islam. As for universal human rights, it recognizes freedom of religion as well as freedom to change religions. This freedom is limited only to the freedoms of other people and other general freedoms. Religious freedom in Indonesia applies in a limited way by providing guarantees to embrace a religion, limiting freedom of religion in recognized religions, and protecting religion from blasphemy. Islam frees anyone to embrace a certain religion, but those who have chosen Islam are bound by the core values of hifz al-din (maintaining religion) so that apostasy is a criminal act.Keywords: Apostasy, freedom of religion, maintaining religion (hifz al-din), and human rights.Jurnal ini menjabarkan tentang hukum perbuatan murtad dalam ijtihad ulama dan kebebasan beragama dalam tinjauan hak asasi manusia. Penelitian menggunakan metode penelitian hukum normatif. Penelitian bertujuan untuk mendeskripsikan dan mentarjih pandangan ulama tentang hukum murtad serta medialogkan dengan kebebasan beragama yang diatur dalam Hak Asasi Manusia. Penelitian menyimpulkan bahwa mayoritas ulama menilai murtad termasuk tindak pidana yang dijatuhi hukuman mati secara mutlak setelah menolak masuk Islam kembali. Sebagian kecil (liberal modernis) menilai hukuman mati dijatuhkan hanya bila ada permusuhan atau pemberontakan yang dilakukan saat keluar dari Islam. Adapun hak asasi manusia universal mengenal kebebasan beragama sekaligus kebebasan berpindah agama. Kebebasan ini hanya dibatasi kebebasan orang lain dan kebebasan umum lainnya. Kebebasan beragama di Indonesia berlaku secara terbatas dengan memberikan jaminan memeluk agama, membatasi kebebasan beragama pada agama yang diakui, dan melindungi agama dari penistaan. Islam membebaskan siapapun untuk memeluk agama tertentu, namun bagi yang telah memilih Islam terikat dengan nilai pokok hifz al-din (menjaga agama) sehingga murtad termasuk perbuatan pidana.Kata Kunci: Murtad, kebebasan beragama, menjaga agama (hifz al-di>n), dan hak asasi manusia.

Fitur Transaksi Platform Gojek: Paylater dalam Tinjauan Hukum Islam dan Fatwa No. 116/DSN-MUI/IIX/2017 tentang Uang Elektronik Syariah Yenni Batubara
El-Mashlahah Vol 11, No 1 (2021)
Publisher : INSTITUT AGAMA ISLAM NEGERI PALANGKA RAYA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2626

Lending and borrowing in the millennial era are not limited to face to face. The emergence of FinTech makes it easy for people to transact with various products, one of which is online credit. With online credit, people can shop now and pay later with the PayLater feature. The PayLater feature is widely used by various platforms, one of which is Gojek and its PayLater Gojek. Gojek PayLater provides loans of up to IDR 500,000 / month for users which can be used to transact on the Gojek application only by ordering various services. This feature can be used by Gojek platform users in accordance with the provisions set by Gojek PayLater. So this research aims to determine whether the concept of borrowing and borrowing (qarad) Gojek PayLater is in accordance with the Islamic Syariat, which will be analyzed using the concept of qarad, and Fatwa No. 116 /DSN-MUI/IX/2017 About Sharia Electronic Money. The research method used is an empirical study with a socio-legal research approach, and analyzed by inductive descriptive techniques. Based on the results of the analysis carried out, it can be concluded that the implementation of the Gojek PayLater e-money qaradh contract has met the pillars of qarad, but the qarad requirements in particular have not been fulfilled and the conditions set by Gojek for the use of the PayLater feature are not in accordance with the provisions of the DSN-MUI fatwa.Keywords: PayLater, Gojek, and Islamic Law.Pinjam meminjam di era milenial ini tidak terbatas dengan tatap muka saja. Munculnya FinTech memberi kemudahan bagi masyarakat dalam bertransaksi dengan berbagai produknya, salah satu di antaranya adalah kredit online. Dengan kredit online masyarakat bisa berbelanja sekarang dan bayarnya nanti dengan fitur PayLater. Fitur PayLater banyak digunakan oleh berbagai platform, salah satunya adalah Gojek dengan Gojek PayLater-nya. Gojek PayLater memberi pinjaman hingga Rp 500.000,- /bulan untuk penguna, yang dapat digunakan untuk bertransaksi pada aplikasi Gojek saja dengan memesan berbagai layanannya. Fitur ini dapat digunakan pengguna platform Gojek sesuai dengan ketentuan yang ditetapkan oleh Gojek PayLater. Sehingga penelitian ini bertujuan untuk mengetahui apakah konsep pinjam meminjam (qarad) Gojek PayLater telah sesuai dengan Syariat Islam, yang akan dianalisis dengan menggunakan konsep qarad, dan Fatwa No. 116/DSN-MUI/IX/2017 Tentang Uang Elektronik Syariah. Motode penelitian yang digunakan adalah studi empiris dengan pendekatan penelitian sosio-legal, dan dianalisis dengan teknik deskriptif induktif. Berdasarkan hasil analisis yang dilakukan dapat disimpulkan bahwa pelaksanaan akad qarad uang elektronik Gojek PayLater telah memenuhi rukun qarad, tetapi syarat-syarat qarad secara khusus belum terpenuhi dan ketentuan yang ditetapkan oleh Gojek untuk penggunaan fitur PayLater belum sesuai dengan ketentuan fatwa DSN-MUI.Kata Kunci: PayLater, Gojek, dan Hukum Islam.

Konstribusi Muhammad Aṭ-Ṭāhir Ibnu ‘Āsyūr terhadap Maqāṣid Asy-Syarī’ah Darul Faizin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : Institut Agama Islam Negeri Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2067

This paper discusses the concept of Ibn ‘Āsyūr's maqāṣid asy-syarī'ah in his renewal of the previous maqāṣid asy-syarī'ah. Based on the results of the author's study, there are some important things that became the idea of renewing Ibn ‘Āsyūr; first: the idea of liberating (istiqlāl) maqāṣid asy-syarī'ah from the discipline of the Uṣūl Fiqh to become a discipline that stands alone. Second: three sources in establishing the maqāṣid asy-syarī'ah, namely; istiqrā', the Qur'an which has clear legal reasons, and the Sunnah mutawātir. Third: maqāṣid asy-syarī’ah has three levels (martabah), namely; definite (qaṭ’iy), approaching definite (qarīban min al-Qaṭ’iy), and conjecture (ẓanniy). Fourth: maqāṣid asy-syarī’ah is divided into two kinds; maqāṣid asy-syarī’ah al-‘ammah and maqāṣid asy-syarī’ah al-khaṣṣah. In the maqāṣid asy-syarī’ah al-‘ammah there are four basic foundations of the Shari'a; fitrah (al-fitrah), moderate (as-samāḥah), egalitarian (al-musāwāh) and freedom (al-hurriyah). Whereas maqāṣid asy-syarī’ah al-khaṣṣah works to implement maqāṣid asy-syarī’ah al-‘ammah in certain laws.

Perbandingan Hukum Pidana Perzinaan di Malaysia dan Brunei Darussalam Sudarti Sudarti
El-Mashlahah Vol 11, No 1 (2021)
Publisher : Institut Agama Islam Negeri Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2643

Malaysia and Brunei Darussalam are country which is being in Southeast Asia Area, the majority is population of religion islam. Both of them have equality and difference in applying islamic law about criminal sanction in adultery such as contained in Enakmen Jenayah Syariáh Selangor Number 9 in 1995 and Kanun Jenayah Syariáh Brunei Darussalam. The research is aim to analysis the problem of criminal sanction in adultery Enakmen Syariáh Selangor Number 9 in 1995 and Kanun Jenayah Syariah Brunei Darussalam that used maqasid syariah such as methodology. Type of research will be used library research by analytical descriptive method. The results show the aspect of daruriyyah, who applied by punishment for the adultere are the aspect of keeping offspring (hifdz al-asl). The aspect is related to children’s rights and the civil relationship between a child with their biological parents.

The Mustahik Zakat in Various Dimensions of Fiqh in Era Society 5.0 Desi Refnita
El-Mashlahah Vol 11, No 1 (2021)
Publisher : Institut Agama Islam Negeri Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2285

This article will discuss mustahik zakat, who are the groups who will receive "mustahik" zakat, and what are the conditions for recipients (mustahik) zakat and who are not entitled to receive zakat in era society 5.0. Mustahik zakat is people who are entitled to receive zakat assets. Groups of zakat recipients, namely, needy, poor, who organize and deliver, converts, slave servants, people in debt, fi Sabilillah, and traveling (Ibnu Sabil). We conducted literature studies, and descriptive analysis approaches the theory and reality in distributing zakat from various thought reviews schools. According to Imam Syafi'i, people who are in debt are also entitled to receive zakat. However, not everyone who owes a lot is entitled to receive zakat. This paper is taken from several references on zakat fiqh, especially mustahik zakat. It is developed in the discussion of zakat recipients such as leaders with weak faith or non-Muslims who are feared that it will create chaos. Acceptance and payment of zakat are more transparent, and era society 5.0 is in line with technological developments. It is hoped that the amount of zakat collection and distribution will be maximized.

Pemikiran Fiqh Muhammad Wali Al-Khalidi Nazaruddin Nazaruddin
El-Mashlahah Vol 11, No 1 (2021)
Publisher : Institut Agama Islam Negeri Palangka Raya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23971/elma.v11i1.2287

Muhammad Wali Al-khalidi is a great scholar who is very well known in Aceh and Indonesia. There are many of his works in various disciplines, such as the fields of Sufism, Tawheed and fiqh. One of the interesting things about the work of Syeikh Muhammad Wali is that it is sociological empirically in which a theory is based on the phenomenon that develops in society. The purpose of this study is to examine the thoughts of Muhammad Wali Al-khalidi's fiqh, the nature of descriptive analysis research with the type of qualitative descriptive research with literature research, Abuya Muhammad Wali's fiqh thinking, namely the analytical method used on ijtihad based on the Koran and Hadith. This is the basic asset to achieve the criteria of a mujtahid, but because of the limitations of the majority of scholars today, it is impossible to get to the level of a mujtahid. Therefore, the solution taken by Abuya is to refer to the classical book texts compiled by previous scholars. Abuya Muhammad Wali's fatwa had a major influence, including the fatwa on death ceremony, where this fatwa refuted and straightened the fatwa of Abu Daud Beureueh which considered khanduri death to be heresy.

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maslahah@iain-palangkaraya.ac.id

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G. Obos St., Islamic Centre, Palangka Raya, Kalimantan Tengah, Indonesia, Postal Code 73112

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Kota palangkaraya,

Kalimantan tengah

INDONESIA

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Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name laili

Contact Email laili.wahyunita@iain-palangkaraya.ac.id

Phone -

Journal Mail Official maslahah@iain-palangkaraya.ac.id

Editorial Address G. Obos St., Islamic Centre, Palangka Raya, Kalimantan Tengah, Indonesia, Postal Code 73112

Location Kota palangkaraya, Kalimantan tengah INDONESIA

Abstract

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Abstract

Abstract

Abstract

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Abstract

Contact Name
laili

Contact Email
laili.wahyunita@iain-palangkaraya.ac.id

Phone
-

Journal Mail Official
maslahah@iain-palangkaraya.ac.id

Editorial Address
G. Obos St., Islamic Centre, Palangka Raya, Kalimantan Tengah, Indonesia, Postal Code 73112

Location
Kota palangkaraya,

Kalimantan tengah

INDONESIA