Al-Mizan (e-Journal)
Not a member yet
204 research outputs found
Sort by
Transaksi Go-Pay Pada Perusahaan Go-Jek Indonesia Cabang Makassar dalam Perspektif Hukum Islam
Full text linkThe purpose of this study was to determine the Go-Pay transaction process and the problem of pricing between cash transactions and Go-Pay transactions as well as the solution to the perspective of Islamic law. A qualitative research method was adopted in this study by using the approaches of juridical normative and qualitative descriptive. The data sources are drivers, merchants, consumers, and companies as primary data and other scientific papers as secondary data. Data collection methods used were interviews, observation, and documents with the number of informants are 12 people. Data processing and analysis techniques were carried out in three stages, namely; reduction, presentation, and conclusion. The results showed that there are three important processes in Go-Pay transactions, namely: Top Up Process, Transfer Process or Withdrawal Go-Pay Balances, and Payment Process. In the process of using Go-Pay are two transactions in Islam that take place, namely transactions: al-Ijārah (service rental) and al-Ṣarf (money exchange) transactions. Meanwhile, the problem faced by consumers in fixing prices between cash transactions and Go-Pay transactions is a problem that can be resolved by the Decree of the Head of the Minister of Transportation No. KP 348 of 2009. From the perspective of Islamic law, the settlement with the Go-Pay transaction system is an al-Ṣarf transaction with the legal consequence that Go-Pay transactions are allowed in shariah with the promo offered by the company as a gift.Tujuan penelitian ini adalah untuk mengetahui proses transaksi Go-Pay dan problem penetapan harga antara transaksi tunai dengan transaksi Go-Pay serta penyelesaiannya perspektif hukum Islam. Jenis penelitian ini tergolong kualitatif dengan pendekatan penelitian yang digunakan adalah yuridis normatif dan deskriptif kualitatif. Sumber datanya adalah driver, merchant, konsumen, dan perusahaan sebagai data primer dan karya tulis ilmiah lainnya sebagai data sekunder. Metode pengumpulan data yang digunakan adalah wawancara, observasi, dan dokumen dengan jumlah informannya adalah 12 orang. Teknik pengolahan dan analisis data dilakukan dengan tiga tahap, yaitu: reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa terdapat tiga proses penting dalam transaksi Go-Pay, yaitu: proses top up, proses transfer atau penarikan saldo Go-Pay, dan proses pembayaran, dimana dalam proses menggunakan Go-Pay terdapat dua transaksi dalam Islam yang berlangsung, yaitu transaksi al-ijārah (sewa-menyewa jasa) dan transaksi al-Ṣarf (tukar-menukar uang). Sedangkan problem yang dihadapi konsumen dalam penetapan harga antara transaksi tunai dan transaksi Go-Pay adalah permasalahan yang dapat diselesaikan dengan Surat Keputusan Kepala Menteri Perhubungan No. KP 348 Tahun 2009. Dalam perspektif hukum Islam telah mendapat penyelesaian dengan sistem transaksi Go-Pay adalah transaksi al-s}arf dengan konsekuensi hukumnya adalah transaksi Go-Pay diperbolehkan dalam syariat dengan promo yang ditawarkan perusahaan sebagai hadiah
Persepsi Pesantren terhadap Non-muslim dalam Kitab Fiqh Klasik (Studi Kasus di Provinsi Gorontalo)
Full text linkThis study concentrates on the views of pesantren residents towards non-Muslims. According to the kitab kuning (yellow book) studied by Islamic boarding schools, non-Muslims are categorized in the second position in life. In this study, we found that although non-Muslims are the second category in the yellow book from the opinion of the ulama, pesantren residents who have experience living with non-Muslims can still give an equal level. Specifically from this research, the formulation of the problem is how is the perception of pesantren towards non-Muslims? and is the pesantren\u27s religious view of non-Muslims influenced by the yellow book? To analyze the perception of pesantren towards non-Muslims, we use qualitative analysis with three approaches: normative, sociological, and cultural. We used the collective data method with observations, interviews, and documents. This study argues that although non-Muslims are the second category in the yellow book but when the teacher has new knowledge, he will interpret it, trying to interpret the yellow book that is friendly because they have the reality of living with non-Muslims. Pesantrens that have experience living with non-Muslims tend to be inclusive, while pesantrens that do not have experience of living with non-Muslims tend to be exclusive.Penelitian ini berkonsentrasi kepada pandangan warga pesantren terhadap nonmuslim. Menurut kitab kuning yang dipelajari dipesantren-pesantren, nonmuslim dikategorikan pada posisi kedua dalam hidup ini. Dalam penelitian ini, kami menemukan walau nomuslim adalah kategori kedua dalam kitab kuning dari pendapat para ulama tetapi warga pesantren yang memiliki pengalaman hidup dengan nonmuslim tetap dapat memberi level setara. Khusus dari penelitian ini, rumusan masalahnya adalah bagaimana persepsi pesantren terhadap nonmuslim? dan apakah pandangan keagamaan pesantren tentang nonmuslim dipengaruhi oleh kitab kuning? Untuk menganalisis, persepsi pesantren terhadap nonmuslim, kami menggunakan analisis kuwalitatif dengan tiga pendekatan : normatif, sosiologi dan budaya. Kami menggunakan metode data kolektif dengan pengamatan, wawancara, dan dokumen. Penelitian ini berargumen bahwa walaupun nonmuslim kategori kedua dalam kitab kuning tapi ketika pengajarnya memiliki pengetahuan baru maka ia akan menginterprestasi, berusaha menafsirkan kitab kuning yang ramah karena mereka memiliki reality hidup bersama nonmuslim. Pesantren yang memiliki pengalaman hidup bersama masyarakat nonmuslim cenderung inklusif sementara pesantren yang tidak memiliki pengalaman hidup bersama nonmuslim cenderung eksklusif
Ekonomi Perwakafan
Full text linkThis paper aims to examine waqf from an economic point of view. Land waqf as one of the economic instruments with social dimensions and is a logical consequence of the system of thought in Islam. Waqf entering the territory of the economic system can be understood if it is accompanied by a study of the economic paradigm, which leads to benefit. The approach used is a socio-economic approach, by looking at the importance of studies from an economic perspective on waqf, because waqf is essentially taking the benefits of productive waqf assets. Waqf has a solution contribution to social economic problems. Social understanding should be instilled on an ongoing basis, that property is not enough to be owned and controlled alone, but also to be enjoyed together. The distribution of wealth so that it can be enjoyed by others is through waqf and proper and proper management. Economically, waqf land that meets the requirements to be developed is in a strategic location, can be developed and will certainly produce, of course preceded by a careful study through an economic paradigm approach to make it happen. Its embodiment is based on waqf regulations that provide encouragement and motivation to optimize waqf goals, especially economic goals
Pergeseran Praktik Jual Beli Ke Sistem Arisan Pada Masyarakat Desa Dulamayo Selatan Kabupaten Gorontalo Perspektif Hukum Ekonomi Syariah
Full text linkSelling and buying goods with the regular social gathering system is the same as selling and buying in general. However, buying and selling with this social gathering system is a sale and purchase that is carried out when one party gets a lottery at the social gathering, only getting goods, not money. This study aims to determine the factors that cause buying and selling of goods with the regular social gathering system and how the perspective of sharia economic law on selling and buying goods with the regular social gathering system in Dulamayo Selatan Village. This research is field research with an empirical juridical approach. Data were collected through observation, interviews, and documentation. Then the data collected were analyzed by qualitative descriptive. Based on the results of the research and discussion carried out, it is known: first, buying and selling goods with the regular social gathering system is carried out because it is caused by internal factors, namely the chairman of the regular social gathering gains from money, the price of goods, and discounts if someone gets a lottery by taking money, as well as other factors external, namely because there are parties who cannot afford to buy goods in the case and because Dulamayo Selatan Village is very far from urban areas. Second, buying and selling goods with the regular social gathering system in Dulamayo Selatan Village; in the view of sharia economic law is not allowed because it contains elements of usury, and the practice of the regular social gathering goods being replaced with money is also not allowed because it violates the agreement at the beginning of the sale and purchase of goods with the regular social gathering system and is detrimental to the regular social gathering members.Jual beli barang dengan sistem arisan ini sama halnya dengan jual beli pada umumnya. Akan tetapi jual beli dengan sistem arisan ini merupakan jual beli yang dilakukan ketika salah satu pihak mendapat undian pada arisan barang hanya mendapatkan barang bukan uang. Penelitian ini bertujuan untuk mengetahui faktor penyebab dilakukannya jual beli barang dengan sistem arisan dan bagaimana perspektif hukum ekonomi syariah terhadap jual beli barang dengan sistem arisan di di Desa Dulamayo Selatan. Penelitian ini adalah penelitian lapangan dengan pendekatan yuridis empiris. Data dikumpulkan melalui pengamatan, wawancara, dan dokumentasi kemudian dianalisis dengan deskriptif kualitatif. Hasil penelitian menunjukkan: Pertama, jual beli barang dengan sistem arisan dilakukan disebabkan adanya: faktor intern, yaitu ketua arisan memperoleh keuntungan dari uang, harga barang, dan potongan apabila anggota arisan yang memperoleh undian dengan mengambil uang; faktor ekstern, yaitu adanya pihak-pihak yang tidak mampu membeli barang secara tunai dan Desa Dulamayo Selatan sangat jauh dari daerah perkotaan; Kedua, jual beli barang dengan sistem arisan di Desa Dulamayo Selatan dalam pandangan hukum ekonomi syariah tidak dibolehkan karena mangandung unsur riba, serta praktik arisan barang yang diganti dengan uang juga tidak diperbolehkan karena melanggar kesepakatan awal dan merugikan pihak anggota arisan
Perwalian Anak di Luar Nikah di Kabupaten Bone Bolango Perspektif Hukum Adat dan Hukum Islam
Full text linkThis article aims to find out and analyze the opinion of traditional leaders on the guardianship of children out of wedlock, what are the opinions of traditional stakeholders in Bone Bolango who allow guardianship for children out of wedlock and the resolution of the issue of guardianship of children out of wedlock. This research is descriptive research intended to describe a situation or a certain population area that is factual in a systematic and accurate manner. To enrich and sharpen argumentation analysis. This research uses a phenomenological approach. Based on the results of the research that in guardianship for children out of wedlock the perspective of customary law in Bone Bolango is allowed for biological fathers to become guardians for their children if the biological father marries the child\u27s mother before the child is born. This is because of the customary view of tinepo (wisdom). However, if the child was born before the consent of the parents, then the biological father cannot be the guardian for the child
Maqāshid Syarī’ah Jasser Auda: Sebuah Sistem Pendekatan dalam Hukum Islam Kontemporer
Full text linkMaqāshid is a goal to be achieved through the application of religion on the basis of maximizing maslahah and minimizing mafsadah. The originality of maqasid Auda\u27s thoughts lies in the shifting paradigm and the development of maqāshid through a system approach that he takes. This was developed by Auda, because he saw the classical maqāshid theory which tended to be individual, rigid, narrow, and even seemed hierarchical. Auda shifted the classical maqāshid whose styles were protection and preservation (guarding) into development and human rights. In addition, Auda also approached the maqāshid with the features of the system he created: cognition, wholeness, openness, interrelated hierarchy, multidimensional situation, and purposefulness (goal). The existence of a feature lies in its purpose.Maqāshid merupakan tujuan yang ingin dicapai melalui penerapan agama dengan basis memaksimalkan maslahah dan meminimalisir mafsadah. Originalitas pemikiran maqāshid Auda terletak pada pergeseran paradigma dan pengembangan maqāshid melalui sebuah sistem pendekatan yang dilakukannya. Ini dikembangkan Auda, karena melihat teori maqāshid klasik yang cenderung individual, kaku, sempit, bahkan terkesan hierarkis. Auda menggeser maqāshid klasik yang coraknya perlindungan dan penjagaan menjadi pembangunan dan hak-hak manusia. Di samping itu, Auda juga mendekati maqāshid dengan fitur-fitur sistem yang Auda buat, antara lain: pengartian, keutuhan, keterbukaan, hirarki yang saling terkait, situasi/keadaan, dan tujuan. Eksistensi sebuah fitur terletak pada kebermaksudannya (al-maqāshidiyah)
Implementasi Berbakti Kepada Kedua Orang Tua dalam Perspektif Hukum Islam dan Akuntansi
Full text linkThe purpose of this study is to know more deeply and analyze the meaning and form of devotion to both parents (birrul walidain) associated with the economic perspective of accounting and reviewed from the sources of Islamic law, namely the Qur\u27an and hadith. The methodology used is qualitative by conducting a literature analysis. The results of the analysis in this study that the child\u27s obligation to provide maintenance to parents is included in the implementation of religious orders and laws. Alimony for the elderly is included in the category of alimony, because of kinship. A child is independent and owns the property. Meanwhile, the slave\u27s parents had no property to free themselves. If our parents have a lot of debt then as a child when able it is obligatory to free the parents from debt slavery. In accounting, it is also explained that debt is an economic sacrifice for the future in the form of delivery of services, assets as part of a transaction or agreement in the past between the two parties. Not only in the form of cash but debt can also take the form of securities, bonds, stocks, debt acknowledgment letters, proof of debt, and much more. The treatment of a child who frees both his parents from debt bondage is an important part of the accounting system
Analisis Kritis atas Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan terhadap Pelaksanaan Poligami
Full text linkIn principle, in a marriage a man can only have one wife. A wife can only have one husband. However, in the marriage law, there are opportunities for polygamy, where the Court can give permission to a husband to have more than one wife if the parties concerned want. based on an agreement between the parties concerned, such as the previous wife. This article will discuss the implementation of Law No. 1 of 1974 concerning the implementation of polygamy. The method used is the juridical normative which is analyzed by qualitative descriptive. The results showed that the implementation of Law No. 1 of 1974 concerning the implementation of polygamy still have weaknesses, because some articles in the law is very ambivalent. In addition, the Act does not have an article that regulates the legal sanctions against those who violate the regulations governing the implementation of polygamy, but the existence of legal sanctions in the Act is absolutely necessary to guarantee the rights of citizens.Pada azasnya dalam suatu perkawinan seorang pria hanya boleh mempunyai seorang istri. Seorang isteri hanya boleh mempunyai seorang suami.” Namun, dalam UU Perkawinan dibuka peluang adanya poligami, dimana Pengadilan dapat memberikan izin kepada seorang suami untuk beristeri lebih dari seorang apabila dikehendaki oleh pihak-pihak yang bersangkutan. Artinya poligami, harus berdasarkan persetujuan antara pihak yang bersangkutan, seperti isteri yang terdahulu. Artikel ini akan membahas tentang implementasi UU No. 16 Tahun 2019 perubahan atas UU No. 1 Tahun 1974 tentang Perkawinan terhadap pelaksanaan poligami. Metode penelitian yang digunakan adalah yuridis normatif yang dianalisis dengan deskriptif kualitatif. Hasil penelitian menunjukkan bahwa Implementasi UU No. 16 Tahun 2019 terhadap pelaksanaan poligami masih memiliki kelemahan, karena beberapa pasalnya sangat ambivalen. Selain itu, dalam UU tersebut tidak ada satu pasal yang mengatur tentang sanksi hukum terhadap pihak yang melakukan pelanggaran terhadap pasal-pasal yang mengatur tentang pelaksanaan poligami, padahal keberadaan sanksi hukum dalam UU mutlak diperlukan untuk menjamin hak-hak warga Negara
Tukar Guling Tanah Wakaf dan Penarikan Kembali Harta Benda Wakaf
Full text linkThis paper discusses the exchange of waqf land and the withdrawal of waqf property. Waqf is a legal act of wakif to separate and/or surrender part of his property to be used forever or for a certain period of time in accordance with his interests for the purposes of worship and/or general welfare according to sharia. Waqf swap is an activity of exchanging waqf land with new land for later transfer. Basically, changes to the designation or use of waqf property other than those pledged in the waqf pledge cannot be changed. Some of the Syafi\u27iyyah and Malikiyah scholars are of the opinion that waqf objects that are no longer functioning, still cannot be sold, exchanged or replaced and moved. In the context of the withdrawal of waqf objects, Abu Hanifah, argues that someone who waqf his property while he is still alive has the right to cancel the waqf by withdrawing his property. For Syafi\u27iyah scholars, waqf is binding and therefore cannot be withdrawn or traded, pawned, and inherited by the wakif.Tulisan ini membahas tentang tukar guling tanah wakaf dan penarikan kembali harta benda wakaf. wakaf adalah perbuatan hukum wakif untuk memisahkan dan/atau menyerahkan sebagian harta benda miliknya untuk dimanfaatkan selamanya atau untuk jangka waktu tertentu sesuai dengan kepentingannya guna keperluan ibadah dan/atau kesejahteraan umum menurut syariah. Tukar guling wakaf merupakan kegiatan menukar tanah wakaf dengan tanah yang baru untuk kemudian dipindahkan. Pada dasarnya perubahan peruntukkan atau penggunaan wakaf tanah milik selain yang diikrarkan dalam ikrar wakaf tidak dapat dirubah Dalam pandangan fikih, para ulama berbeda pendapat terkait dengan tukar guling tanah wakaf, yakni sebagian membolehkan dan sebagian yang lain melarangnya. Sebagian ulama Syafi’iyyah dan Malikiyah berpendapat, bahwa benda wakaf yang sudah tidak berfungsi, tetap tidak boleh dijual, ditukar atau diganti dan dipindahkan. Dalam konteks penarikan kembali benda wakaf, Abu Hanifah, berpendapat bahwa seseorang yang mewakafkan hartanya pada saat dia masih hidup berhak untuk membatalkan wakaf dengan menarik kembali hartanya. Bagi ulama Syafi\u27iyah, wakaf itu mengikat dan karenanya tidak bisa ditarik kembali atau diperjual belikan, digadaikan, dan diwariskan oleh wakif
Poligami dalam Persepsi Keluarga Muslim di Kota Gorontalo
Full text linkThe discourse on polygamy remains something that is widely discussed in society. The pros and cons of polygamy are not only a polemic among scholars but also a serious debate among Muslim families. This article aims to analyze the views of Muslim families in Gorontalo City towards polygamy and the factors that influence the views of Muslim families about polygamy. This research is qualitative research with a descriptive method. The approach used is sociological empirical. Data collection techniques in the form of observation, interviews, and documentation. Interviews were conducted with Muslim respondents in Gorontalo City with a purposive sample determination technique. The results of the study show that polygamy in the thinking of the Muslim community in Gorontalo City is an alternative that is carried out in an emergency or certain conditions, and also with some terms and conditions. In understanding the meaning of justice that must be achieved for a husband who practices polygamy, it is equity in terms of material, be it clothing, or food, not in the inclination of the heart or feelings. While polygamy gets a lot of negative views from Muslim families in Gorontalo City because polygamy seems only as a complement to inner instincts, and is far from the practice highlighted by the Prophet Muhammad saw.Diskursus poligami tetap menjadi sesuatu yang ramai diperbincangkan di masyarakat. Pro kontra poligami ini bukan hanya menuai polemik di kalangan ulama, namun juga menjadi perdebatan serius di kalangan keluarga Muslim. Artikel ini bertujuan menganalisis pandangan keluarga Muslim di Kota Gorontalo terhadap poligami dan faktor-faktor yang mempengaruhi pandangan keluarga Muslim tentang poligami. Penelitian ini adalah penelitian kualitatif dengan metode deskriptif. Pendekatan yang digunakan adalah sosiologis empiris. Teknik pengumpulan data berupa observasi, wawancara dan dokumentasi. Wawancara dilakukan kepada responden Muslim di Kota Gorontalo dengan teknik penentuan sampel berupa purposive sample. Hasil penelitian menunjukkan poligami dalam pemikiran masyarakat Muslim di Kota Gorontalo adalah salah satu alternatif yang dilakukan dalam kondisi darurat atau tertentu, dan juga dengan beberapa syarat dan ketentuan. Dalam memahami makna adil yang harus dicapai bagi seorang suami yang melakukan poligami adalah keadilan dalam hal materi, baik itu sandang, maupun pangan, bukan dalam kecenderungan hati atau perasaan. Sedangkan poligami banyak mendapatkan pandangan negatif dari keluarga Muslim di Kota Gorontalo karena poligami seolah hanya sebagai pelengkap naluri batiniah, dan jauh dari praktik yang ditonjolkan Rasulullah