Pub Date : 2022-12-31DOI: 10.47766/syarah.v11i2.697
Yusro Hana
In essence, fiqh law is an extract from the arguments of the Al-Quran and Hadith which are the main priority sources of Islamic law and are carried out by the method of reasoning in ushul fiqh. The need for the operation of ushul fikh rules is felt to be very important because the problems that arise in society arise and grow in various ways. Therefore, this paper wants to examine how the pattern of bayani reasoning in ushul fiqh? and How is the operation of ushuliyyah rules in fiqh cases? This research is in the qualitative realm which is more directed to conceptual ideas based on literature analysis (Library Research). The result of this study is that bayāni reasoning is a pattern of reasoning that is based on linguistic rules or on the meanings of pronunciation to find out the arguments that are 'amm and hash, muthlaq-muqayyad, nasikh-mansukh, amr, nahy, musytarak, majaz, essence, and others. According to majority ulema, dalalah amar muthlaq is essentially obligatory. unless there is an indication that turns it to other than obligatory, then amar is interpreted in accordance with the demands of the indication. According to majority ulema, amar muthlaq does not refer to repetition and haste to carry out actions. Whereas nahi muthlaq refers to repetition and haste to leave an act.
{"title":"Pengoperasian Penalaran Bayāni dalam Alqur’an (Analisis Metode Amar dalam Perintah Shalat)","authors":"Yusro Hana","doi":"10.47766/syarah.v11i2.697","DOIUrl":"https://doi.org/10.47766/syarah.v11i2.697","url":null,"abstract":"In essence, fiqh law is an extract from the arguments of the Al-Quran and Hadith which are the main priority sources of Islamic law and are carried out by the method of reasoning in ushul fiqh. The need for the operation of ushul fikh rules is felt to be very important because the problems that arise in society arise and grow in various ways. Therefore, this paper wants to examine how the pattern of bayani reasoning in ushul fiqh? and How is the operation of ushuliyyah rules in fiqh cases? This research is in the qualitative realm which is more directed to conceptual ideas based on literature analysis (Library Research). The result of this study is that bayāni reasoning is a pattern of reasoning that is based on linguistic rules or on the meanings of pronunciation to find out the arguments that are 'amm and hash, muthlaq-muqayyad, nasikh-mansukh, amr, nahy, musytarak, majaz, essence, and others. According to majority ulema, dalalah amar muthlaq is essentially obligatory. unless there is an indication that turns it to other than obligatory, then amar is interpreted in accordance with the demands of the indication. According to majority ulema, amar muthlaq does not refer to repetition and haste to carry out actions. Whereas nahi muthlaq refers to repetition and haste to leave an act.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127096754","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.47766/syarah.v11i2.698
Yusriadi Yusriadi, Z. Zulhamdi
The Qur'an does not mention transplantation explicitly as specifically, but there are several verses of the Qur'an that contain a discussion of transplantation in general, as mentioned in (QS. 2: 2), (QS. 2 : 195), (Qur'an 5: 2), (QS. 59: 9), (QS. 17: 70), (QS. 5: 32). The research technique here uses the library research method, which is done by searching for research data or information through reading scientific journals, reference books and publication materials available in the library. The majority of fiqh scholars consisting of some Hanfiyyah scholars, some Malikiyyah scholars, Syfi'iyah scholars, some Syfi'iyah scholars, Hanbali scholars and Zaidiyah scholars, are of the opinion that using human organs as treatment is permissible in a state of arȗrat. It is required that there must be permission from the heirs who can be considered and their abilities with the will of a person who has died. According to Jumhur ulama, it is permissible to transplant, with the concrete reason that all rights of a corpse when it is still alive become the right of the owner to inherit the organs of the body before he dies. From the International Fatwa Council, it is permissible to transplant human vital organs, and cannot be traded.
{"title":"Transplantasi Organ Tubuh Menurut Perspektif Hukum Islam","authors":"Yusriadi Yusriadi, Z. Zulhamdi","doi":"10.47766/syarah.v11i2.698","DOIUrl":"https://doi.org/10.47766/syarah.v11i2.698","url":null,"abstract":"The Qur'an does not mention transplantation explicitly as specifically, but there are several verses of the Qur'an that contain a discussion of transplantation in general, as mentioned in (QS. 2: 2), (QS. 2 : 195), (Qur'an 5: 2), (QS. 59: 9), (QS. 17: 70), (QS. 5: 32). The research technique here uses the library research method, which is done by searching for research data or information through reading scientific journals, reference books and publication materials available in the library. The majority of fiqh scholars consisting of some Hanfiyyah scholars, some Malikiyyah scholars, Syfi'iyah scholars, some Syfi'iyah scholars, Hanbali scholars and Zaidiyah scholars, are of the opinion that using human organs as treatment is permissible in a state of arȗrat. It is required that there must be permission from the heirs who can be considered and their abilities with the will of a person who has died. According to Jumhur ulama, it is permissible to transplant, with the concrete reason that all rights of a corpse when it is still alive become the right of the owner to inherit the organs of the body before he dies. From the International Fatwa Council, it is permissible to transplant human vital organs, and cannot be traded.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"51 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127248279","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-31DOI: 10.47766/syarah.v11i2.862
Nurma Khusna Khanifa, Kurniawati Mutmainah
Since the beginning of 2020, precisely in March, Indonesia was shocked by one of the phenomena, namely the Covid-19 pandemic. The deployment and an increasing number of Covid-19 cases occurred rapidly with a tremendous impact (extraordinary) on health, humanitarian, financial system stability and the reduction of the Indonesian economy. At that time, Indonesia experienced a difficult situation. Moreover, the difficulties were faced by the people of Indonesia. Both the state and the people need financial support. One of the largest financial sources in Indonesia, other than taxes, is zakat. Then, effective zakat empowerment needs to be done, especially during the Covid-19 pandemic. In the era of the Covid-19 pandemic, such a breakthrough needs to be made by zakat management institutions by looking at the situation and condition of the community. Zakat needs to be managed by a credible institution, such as BAZNAS. BAZNAS is an Islamic philanthropic institution dedicated to empowering the poor with a cultural approach through philanthropic activities (compassion/affection) and prophetic social entrepreneurship. To support this, innovations from zakat management institutions are needed so that the distribution is right on target to people in need. One of the innovations owned by BAZNAS is BAZNAS Rural Microfinance. BAZNAS Rural Microfinance is a program that utilizes zakat for productive businesses for people who are classified as weak (mustahiq) and have a commitment to entrepreneurship. This breakthrough in mustahiq empowerment is one of the programs that aim to meet the basic needs of people affected by Covid-19.
{"title":"Innovation of Baznas Rural Microfinance: Economic Stability Solutions in the Middle of the Covid-19 Pandemic","authors":"Nurma Khusna Khanifa, Kurniawati Mutmainah","doi":"10.47766/syarah.v11i2.862","DOIUrl":"https://doi.org/10.47766/syarah.v11i2.862","url":null,"abstract":"Since the beginning of 2020, precisely in March, Indonesia was shocked by one of the phenomena, namely the Covid-19 pandemic. The deployment and an increasing number of Covid-19 cases occurred rapidly with a tremendous impact (extraordinary) on health, humanitarian, financial system stability and the reduction of the Indonesian economy. At that time, Indonesia experienced a difficult situation. Moreover, the difficulties were faced by the people of Indonesia. Both the state and the people need financial support. One of the largest financial sources in Indonesia, other than taxes, is zakat. Then, effective zakat empowerment needs to be done, especially during the Covid-19 pandemic. In the era of the Covid-19 pandemic, such a breakthrough needs to be made by zakat management institutions by looking at the situation and condition of the community. Zakat needs to be managed by a credible institution, such as BAZNAS. BAZNAS is an Islamic philanthropic institution dedicated to empowering the poor with a cultural approach through philanthropic activities (compassion/affection) and prophetic social entrepreneurship. To support this, innovations from zakat management institutions are needed so that the distribution is right on target to people in need. One of the innovations owned by BAZNAS is BAZNAS Rural Microfinance. BAZNAS Rural Microfinance is a program that utilizes zakat for productive businesses for people who are classified as weak (mustahiq) and have a commitment to entrepreneurship. This breakthrough in mustahiq empowerment is one of the programs that aim to meet the basic needs of people affected by Covid-19.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129931899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-15DOI: 10.47766/syarah.v11i1.477
A. Abdullah, Safriadi Safriadi
This research wants to discuss about “wilayatul hisbah” authority in government. A review of the enforcement and supervision of law in Aceh. In this study, the authors use the library research (library research), and data collection is done by reviewing the literature that relates to wilayatul hisbah and other books related to the discussion of this study as a secondary material, so that the pattern is in the form of qualitative. In addition, the analysis by the writer is descriptive analysis. From the results of this study found the conclusion that the authorities Wilayatul Hisbah (WH) in government in a historical perspective covering prevent unjust enjoining enforcement and supervision. Wilayatul Hisbah (WH) is one of the judiciary in the government system, and is an official institution established by the government of the Islamic state. Hisbah region oversees things seem (Zahir) and already ma'ruf in the community. In addition to overseeing, Hisbah region also has the authority to sentence those who violated the Shari'ah. While authorities Wilayatul Hisbah (WH) in the context of the Aceh government can be detailed as follows: first, To supervise the implementation and violations of laws and regulations in the field of Islamic Shari'ah, both friendly, spiritual guidance and advocacy against any person based on preliminary evidence worth is alleged to have violated the laws and regulations in the field of Islamic shariah. Third, Slate advised, prevent and prohibit any person who should presumably have been, are or will be in violation of the laws and regulations in the field of Islamic Shari'ah. fourth, Bestows case a violation of legislation in the field of Islamic Shari'ah to investigator.
{"title":"Otoritas Wilayatul Hisbah dalam Pemerintahan","authors":"A. Abdullah, Safriadi Safriadi","doi":"10.47766/syarah.v11i1.477","DOIUrl":"https://doi.org/10.47766/syarah.v11i1.477","url":null,"abstract":"This research wants to discuss about “wilayatul hisbah” authority in government. A review of the enforcement and supervision of law in Aceh. In this study, the authors use the library research (library research), and data collection is done by reviewing the literature that relates to wilayatul hisbah and other books related to the discussion of this study as a secondary material, so that the pattern is in the form of qualitative. In addition, the analysis by the writer is descriptive analysis. From the results of this study found the conclusion that the authorities Wilayatul Hisbah (WH) in government in a historical perspective covering prevent unjust enjoining enforcement and supervision. Wilayatul Hisbah (WH) is one of the judiciary in the government system, and is an official institution established by the government of the Islamic state. Hisbah region oversees things seem (Zahir) and already ma'ruf in the community. In addition to overseeing, Hisbah region also has the authority to sentence those who violated the Shari'ah. While authorities Wilayatul Hisbah (WH) in the context of the Aceh government can be detailed as follows: first, To supervise the implementation and violations of laws and regulations in the field of Islamic Shari'ah, both friendly, spiritual guidance and advocacy against any person based on preliminary evidence worth is alleged to have violated the laws and regulations in the field of Islamic shariah. Third, Slate advised, prevent and prohibit any person who should presumably have been, are or will be in violation of the laws and regulations in the field of Islamic Shari'ah. fourth, Bestows case a violation of legislation in the field of Islamic Shari'ah to investigator.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"274 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116436706","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-15DOI: 10.47766/syarah.v11i1.476
Chaliddin Chaliddin, N. Nazaruddin
Household as a place of violence often is a phenomenon of a life of its inhabitants consisting of various statuses, such as husband and wife, parents, children, people who have blood relations, people who work to help the household life, others who live, and people who still or have lived together in a household. The intensity of domestic violence in Indonesia in general and Aceh is particularly significant which leads to the sociological impact of children in their growth and development in terms of maqasidul Syariyah. Problem formulation 1. How is the cause of domestic violence (KDRT)? 2. How is the sociological impact of children due to domestic violence (KDRT) and maqasid syar'iyah perspective? 3.What are the steps taken to minimize the occurrence of domestic violence (KDRT)? Writing methodology which writer use in this research is library research which is descriptive analysis, The result of this writing are: 1. Cause of violence because of lack of education, existence of unequal power relationship between husband and wife. 2. Impact on the wife feeling depressed, shock, trauma, fear, anger, high emotion and explosive, couples, and depression, the impact of children make it has a tendency as nervous, easy to worry when faced with problems, often wetting, restless and uneasy, poor performance at school. 3. Lankah to minimize socialization to the community about domestic violence is an act that can not be justified, the role of mass media. Print media, television, cinema, radio and internet are very influential to prevent and reduce domestic violence.
{"title":"Kekerasan dalam Rumah Tangga (KDRT) Dampak Sosiologis Anak Tinjauan Maqasid Syar’iyah","authors":"Chaliddin Chaliddin, N. Nazaruddin","doi":"10.47766/syarah.v11i1.476","DOIUrl":"https://doi.org/10.47766/syarah.v11i1.476","url":null,"abstract":"Household as a place of violence often is a phenomenon of a life of its inhabitants consisting of various statuses, such as husband and wife, parents, children, people who have blood relations, people who work to help the household life, others who live, and people who still or have lived together in a household. The intensity of domestic violence in Indonesia in general and Aceh is particularly significant which leads to the sociological impact of children in their growth and development in terms of maqasidul Syariyah. Problem formulation 1. How is the cause of domestic violence (KDRT)? 2. How is the sociological impact of children due to domestic violence (KDRT) and maqasid syar'iyah perspective? 3.What are the steps taken to minimize the occurrence of domestic violence (KDRT)? Writing methodology which writer use in this research is library research which is descriptive analysis, The result of this writing are: 1. Cause of violence because of lack of education, existence of unequal power relationship between husband and wife. 2. Impact on the wife feeling depressed, shock, trauma, fear, anger, high emotion and explosive, couples, and depression, the impact of children make it has a tendency as nervous, easy to worry when faced with problems, often wetting, restless and uneasy, poor performance at school. 3. Lankah to minimize socialization to the community about domestic violence is an act that can not be justified, the role of mass media. Print media, television, cinema, radio and internet are very influential to prevent and reduce domestic violence.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"401 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133507667","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-15DOI: 10.47766/syarah.v11i1.294
Z. Zulhamdi
Buying and selling with a salam contract is a buying and selling with an order system, which means that the delivery of goods is not directly at the time of order but is delayed at a particular time which has been agreed by both parties. In buying and selling with a salam contract, the payment system is carried out before the goods are delivered, for example in online buying and selling transactions on the Shopee application using the internet media. Shopee is online buying and selling media based on mobile application which is currently developing in Indonesia. Buyers take advantage of the online shop media to have the desired items easily without having to leave the house. This study which used a qualitative method aimed to determine the relevance of the implementation of online buying and selling on Shopee services with the implementation of buying and selling with a salam contract.
{"title":"Jual Beli Saham","authors":"Z. Zulhamdi","doi":"10.47766/syarah.v11i1.294","DOIUrl":"https://doi.org/10.47766/syarah.v11i1.294","url":null,"abstract":"Buying and selling with a salam contract is a buying and selling with an order system, which means that the delivery of goods is not directly at the time of order but is delayed at a particular time which has been agreed by both parties. In buying and selling with a salam contract, the payment system is carried out before the goods are delivered, for example in online buying and selling transactions on the Shopee application using the internet media. Shopee is online buying and selling media based on mobile application which is currently developing in Indonesia. Buyers take advantage of the online shop media to have the desired items easily without having to leave the house. This study which used a qualitative method aimed to determine the relevance of the implementation of online buying and selling on Shopee services with the implementation of buying and selling with a salam contract.","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"89 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133926133","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-15DOI: 10.47766/syarah.v11i1.321
Akatina Akatina
Abstrak Ihtiyath merupakan satuan waktu pengaman perhitungan awal waktu salat untuk cakupan yang luas dengan cara menambah beberapa menit waktu salat atau mengurangkan beberapa menit. Hal ini bertujuan agar waktu salat yang dihasilkan tidak mendahului awal waktu salat atau melampaui akhir waktu sehingga terhindar dari waktu-waktu salat yang dimakruhkan. Wonosobo merupakan daerah yang memiliki ketinggian ekstrem yang rawan awal waktu salat mahribnya. Hasil penelitian ini menunjukkan bahwa ketinggian tempat dan deklinasi sangat mempengaruhi penentuan ihtiyath awal waktu salat maghrib di Kabupaten Wonosobo. Penentuan ihtiyath waktu maghrib kabupaten Wonosobo menggunakan rumus awal waktu maghrib daerah paling lambat waktu salatnya(kontur ekstrem) terhadap awal waktu maghrib markaz. Daerah paling lambat waktu salatnya menggunakan data Desa Sembungan, Kecamatan Kejajar, Kabupaten Wonosobo memiliki ketinggian tempat ekstrem yaitu 2128mdpl. Hasil dari waktu ihtiyath dibandingkan dengan ihtiyath 2 menit yang selama ini digunakan oleh Kementerian Agama. Hasilnya terdapat perbedaan 7 sampai 23 detik yang apabila dibulatkan menjadi 1 menit. Hal ini dikarenakan Kementerian Agama menggunakan ihtiyath 2 menit atas dasar radius wilayah mampu mengcover 55,5km kearah barat dari markaz. Kata Kunci: Ihtiyath, Ketinggian Tempat, Deklinasi, Wonosobo
{"title":"The Optimizing the Determination of Ihtiyath Value in Maghrib Prayer Times for Wonosobo Regency","authors":"Akatina Akatina","doi":"10.47766/syarah.v11i1.321","DOIUrl":"https://doi.org/10.47766/syarah.v11i1.321","url":null,"abstract":"Abstrak \u0000Ihtiyath merupakan satuan waktu pengaman perhitungan awal waktu salat untuk cakupan yang luas dengan cara menambah beberapa menit waktu salat atau mengurangkan beberapa menit. Hal ini bertujuan agar waktu salat yang dihasilkan tidak mendahului awal waktu salat atau melampaui akhir waktu sehingga terhindar dari waktu-waktu salat yang dimakruhkan. Wonosobo merupakan daerah yang memiliki ketinggian ekstrem yang rawan awal waktu salat mahribnya. Hasil penelitian ini menunjukkan bahwa ketinggian tempat dan deklinasi sangat mempengaruhi penentuan ihtiyath awal waktu salat maghrib di Kabupaten Wonosobo. Penentuan ihtiyath waktu maghrib kabupaten Wonosobo menggunakan rumus awal waktu maghrib daerah paling lambat waktu salatnya(kontur ekstrem) terhadap awal waktu maghrib markaz. Daerah paling lambat waktu salatnya menggunakan data Desa Sembungan, Kecamatan Kejajar, Kabupaten Wonosobo memiliki ketinggian tempat ekstrem yaitu 2128mdpl. Hasil dari waktu ihtiyath dibandingkan dengan ihtiyath 2 menit yang selama ini digunakan oleh Kementerian Agama. Hasilnya terdapat perbedaan 7 sampai 23 detik yang apabila dibulatkan menjadi 1 menit. Hal ini dikarenakan Kementerian Agama menggunakan ihtiyath 2 menit atas dasar radius wilayah mampu mengcover 55,5km kearah barat dari markaz. \u0000Kata Kunci: Ihtiyath, Ketinggian Tempat, Deklinasi, Wonosobo","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121104677","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-15DOI: 10.47766/syarah.v11i1.475
Jannatin Nisa, Marni Marni, Lisnawati Lisnawati
Majelis Ulama Indonesia (MUI) sebagai lembaga non pemerintah yang mengayomi umat Islam Indonesia. Ada sekitar 12 fatwa yang dikeluarkan oleh Majelis Ulama Indonesia (MUI) pada masa pandemi Covid-19 yang telah terbit dan menjadi rujukan umat Islam Indonesia sebagai pedoman dalam menjalankan ibadah selama pandemi. Virus Covid-19 merupakan virus kecil tak kasat mata yang sangat berbahaya, menyerang saluran pernapasan manusia. Virus ini menyebar dengan cepat melalui kontak fisik langsung antar manusia seperti di tempat-tempat umum yang ramai dengan kerumunan orang. Fatwa ini memberikan solusi dan nasehat kepada umat Islam di Indonesia dalam menghadapi tantangan pandemi Covid-19. Tujuan penulisan jurnal untuk mengetahui dan mengkaji tentang fatwa MUI dalam persfektif ketatanegaraan. Hasil penelitian ini menunjukkan bahwa bahwa kedudukan Majelis Ulama Indonesia berada pada ranah kawasan infra struktur politik. Fatwa MUI bukanlah hukum negara yang mempunyai kedaulatan yang bisa dipaksakan bagi seluruh rakyat. Fatwa MUI juga tidak mempunyai sanksi dan tidak harus ditaati oleh seluruh warga negara. Majelis Ulama Indonesia dijelaskan dalam siyasah dusturiyah sebagai pembantu pemerintah dalam menyelesaikan suatu masalah dalam Islam yang dalam hal ini peran dan fungsi MUI sama dengan lembaga ifta’
{"title":"Fatwa Majelis Ulama Indonesia (MUI) Pada Masa Pandemi Covid-19 dalam Perspektif Ketatanegaraan","authors":"Jannatin Nisa, Marni Marni, Lisnawati Lisnawati","doi":"10.47766/syarah.v11i1.475","DOIUrl":"https://doi.org/10.47766/syarah.v11i1.475","url":null,"abstract":"Majelis Ulama Indonesia (MUI) sebagai lembaga non pemerintah yang mengayomi umat Islam Indonesia. Ada sekitar 12 fatwa yang dikeluarkan oleh Majelis Ulama Indonesia (MUI) pada masa pandemi Covid-19 yang telah terbit dan menjadi rujukan umat Islam Indonesia sebagai pedoman dalam menjalankan ibadah selama pandemi. Virus Covid-19 merupakan virus kecil tak kasat mata yang sangat berbahaya, menyerang saluran pernapasan manusia. Virus ini menyebar dengan cepat melalui kontak fisik langsung antar manusia seperti di tempat-tempat umum yang ramai dengan kerumunan orang. Fatwa ini memberikan solusi dan nasehat kepada umat Islam di Indonesia dalam menghadapi tantangan pandemi Covid-19. Tujuan penulisan jurnal untuk mengetahui dan mengkaji tentang fatwa MUI dalam persfektif ketatanegaraan. Hasil penelitian ini menunjukkan bahwa bahwa kedudukan Majelis Ulama Indonesia berada pada ranah kawasan infra struktur politik. Fatwa MUI bukanlah hukum negara yang mempunyai kedaulatan yang bisa dipaksakan bagi seluruh rakyat. Fatwa MUI juga tidak mempunyai sanksi dan tidak harus ditaati oleh seluruh warga negara. Majelis Ulama Indonesia dijelaskan dalam siyasah dusturiyah sebagai pembantu pemerintah dalam menyelesaikan suatu masalah dalam Islam yang dalam hal ini peran dan fungsi MUI sama dengan lembaga ifta’","PeriodicalId":242993,"journal":{"name":"Syarah: Jurnal Hukum Islam & Ekonomi","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131175547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-06-08DOI: 10.47766/syarah.v11i1.293
Yusriadi Ibrahim
Kajian terhadap perbedaan bank syariah dengan konvensional bukan merupakan kajian yang baru lagi, akan tetapi dalam hal ini menurut penulis kajian tersebut tetap memerlukan perhatian lebih, dikarenakan di kalangan masyarakat saat ini masih mempersamakan bank syariah dengan bank konvensional, yang kenyataannya sangat berbeda, Perbedaan bank syariah dan bank konvensional jika di lihat dari segi pengertiannya. Bank syariah ialah perbankan yang mempraktekkan kegiatan usahanya berlandaskan prinsip syariah yang prinsipnya tidak mengandung unsur riba, maysir, gharar, zalim dan obyek yang haram. Berbedan dengan bank konvensional yang merupakan bank yang mempraktekkan kegiatan usaha secara konvensional, yang mana dalam kegiatannya menyediakan jasa dalam lalu lintas pembayaran berlandaskan prosedur dan ketentuan yang telah ditetapkan oleh Undang-undang. Adapun dilihat dari segi asas dan fungsinya. Asas pada bank syariah dan konvensional sebetulnya sama, yaitu sama-sama berasaskan untuk demokrasi ekonomi dengan menggunakan prinsip kehati-hatian. Namun, pada bank syariah terdapat asas prinsip syariah yang tidak ada pada bank konvensional. Fungsi dari bank syariah yang lebih luas dibanding bank konvensional. Meskipun keduanya berfungsi menghimpun dan menyalurkan dana masyarakat.
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Pub Date : 2021-12-15DOI: 10.47766/syarah.v10i2.214
Maimun Maimun
Sebagian ulama seperti Imam Syafi’i dan sebagian pengikut mazhab Hanbali mengharuskan kadar ASI yang diminum bayi mencapai lima kali susuan yang dapat mengenyangkan baru bisa menimbulkan hubungan mahram. dan Imam Hanafi, Maliki, dan sebagian Mazhab Hanbali lainnya tidak mengharuskan lima kali susuan karena sedikit atau banyak sama saja, yakni ketika seorang bayi telah disusui oleh wanita lain maka dengan sendirinya bayi dan ibu yang menyusui tersebut memiliki hubungan mahram tanpa harus diukur berapa kali susuan. Dapat disimpualkan bahwa kualitas susuan yang dapat mengakibatkan adanya hubungan mahram adalah susuan yang dapat menghilangkan rasa lapar atau dapat mengenyangkan seorang anak yang mengkonsumsi air susu ibu (ASI) sebagai menu utamanya. Mengenai cara penyusuan langsung dari payudara seorang ibu ataupun melalui sedotan yang melewati mulut atau hidung, asalkan semua itu mengenyangkan dan menghilangkan rasa lapar bayi sekalipun sekali susuan tetap saja dapat menumbuhkan daging dan menguatkan tulang, maka susuan semacam ini sudah ada hubungan kemahraman (mengharamkan nikah).
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