Pub Date : 2023-01-02DOI: 10.21154/justicia.v19i2.4839
Nihayatur Rohmah
Eid al-Adha is a historic moment for Muslims not only in Indonesia but also for Muslims around the world. Based on astronomical reckoning data, it is known that for the determination of the beginning of the month of Dzulhijjah 1443 H, it is very important to have a difference. This is interesting to study, because behind it has an impact on Muslims. For the government of Saudi Arabia, the Ummul Qura calendar is a civil calendar used for administrative purposes. Meanwhile, for the sake of worship, determining religious days in one of them determines that Ramadan, Shawwal and Dzulhijjah become the authority of the al-Qodi al-a'la assembly. The Government of Indonesia through the Ministry of Religion as of Ramadan 1443 H has used the MABIMS New Criteria in determining the beginning of the Hijriyah month, so that with the enactment of this new criterion there is a difference in determining the time of Wukuf-Arafah between the Saudi and Indonesian Governments. Based on these differences in determination, there are two problem formulations that want to be studied further. First, how is the model/method used by the Saudi and Indonesian Governments in determining the time of wukuf-arafah and secondly for Muslims with differences in determining the time of wukuf-arafah. To answer the formulation of the problem, this study analyzes it based on the Ummul Qura Calendar system used by the Saudi Government and Imkanur rukyat with the new MABIMS criteria used by the Indonesian Government. One application of the application of the new MABIMS criteria in Indonesia is the difference in Eid al-Adha between the Government of Indonesia and one of the religious mass organizations, Muhammadiyah. Another implication is that various polemics are developing in the community regarding whether or not fasting the Sunnah of Arafah is different from the determination of the day of Wukuf.
{"title":"Optimizing The Wukuf-‘Arafah Time Determination Model According to The Governments of Saudi Arabia and Indonesia","authors":"Nihayatur Rohmah","doi":"10.21154/justicia.v19i2.4839","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.4839","url":null,"abstract":"Eid al-Adha is a historic moment for Muslims not only in Indonesia but also for Muslims around the world. Based on astronomical reckoning data, it is known that for the determination of the beginning of the month of Dzulhijjah 1443 H, it is very important to have a difference. This is interesting to study, because behind it has an impact on Muslims. For the government of Saudi Arabia, the Ummul Qura calendar is a civil calendar used for administrative purposes. Meanwhile, for the sake of worship, determining religious days in one of them determines that Ramadan, Shawwal and Dzulhijjah become the authority of the al-Qodi al-a'la assembly. The Government of Indonesia through the Ministry of Religion as of Ramadan 1443 H has used the MABIMS New Criteria in determining the beginning of the Hijriyah month, so that with the enactment of this new criterion there is a difference in determining the time of Wukuf-Arafah between the Saudi and Indonesian Governments. Based on these differences in determination, there are two problem formulations that want to be studied further. First, how is the model/method used by the Saudi and Indonesian Governments in determining the time of wukuf-arafah and secondly for Muslims with differences in determining the time of wukuf-arafah. To answer the formulation of the problem, this study analyzes it based on the Ummul Qura Calendar system used by the Saudi Government and Imkanur rukyat with the new MABIMS criteria used by the Indonesian Government. One application of the application of the new MABIMS criteria in Indonesia is the difference in Eid al-Adha between the Government of Indonesia and one of the religious mass organizations, Muhammadiyah. Another implication is that various polemics are developing in the community regarding whether or not fasting the Sunnah of Arafah is different from the determination of the day of Wukuf.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48732698","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 : 2023-01-02DOI: 10.21154/justicia.v19i2.3653
Zubir Zubir, Muhazir Muhazir, Zulham Wahyudani
This paper aims to analyze the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract model and its application to Islamic Banking. So far, the paradigm that has developed regarding homeownership financing contracts (PPR) is to use Murābahah or Musyārakah Mutanāqisah (MMQ) contracts. In practice, often the results of housing built are not by the previously agreed contract, this is a dilemma for Customers because on the one hand the down payment has been given and the payment process has been carried out. In this conditions, applying Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah (IMFZ) contract is important to protect the rights of Customers which have been neglected. The Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract requires the cancellation of the contract from the Customer if the reality and the contract made with the Bank do not match. This research is non-doctrinal with a conceptual approach. The conceptual approach is used to analyze theoretically and practically related the use of the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract. The results of the study show that Islamic Banking in Aceh has not used the IMFZ contract, this is because; of first, the lack of understanding of the contract from both the Bank and the Customer; second, the tendency of the public and Banks to use murabaha contracts than other contracts because Murābahah contracts are easier to understand and commonly used so far; third, Banks and Developers will face greater risks when using Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contracts than Murābahah and Musyārakah contracts. The IMFZ contract requires collaboration between the Bank, Developer, and Customer for the supervision process in house construction to avoid default, using the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract will minimize fraud and gharar committed by the Developer against the Customer. This article contributes to Customers and Banks in maintaining quality in housing finance which is often overlooked by Developers.
{"title":"Akad al-Ijarah al-Mausufah fi al-Żimmah in Sharia Banking in Aceh: A Study of Home Ownership Finance","authors":"Zubir Zubir, Muhazir Muhazir, Zulham Wahyudani","doi":"10.21154/justicia.v19i2.3653","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3653","url":null,"abstract":"This paper aims to analyze the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract model and its application to Islamic Banking. So far, the paradigm that has developed regarding homeownership financing contracts (PPR) is to use Murābahah or Musyārakah Mutanāqisah (MMQ) contracts. In practice, often the results of housing built are not by the previously agreed contract, this is a dilemma for Customers because on the one hand the down payment has been given and the payment process has been carried out. In this conditions, applying Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah (IMFZ) contract is important to protect the rights of Customers which have been neglected. The Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract requires the cancellation of the contract from the Customer if the reality and the contract made with the Bank do not match. This research is non-doctrinal with a conceptual approach. The conceptual approach is used to analyze theoretically and practically related the use of the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract. The results of the study show that Islamic Banking in Aceh has not used the IMFZ contract, this is because; of first, the lack of understanding of the contract from both the Bank and the Customer; second, the tendency of the public and Banks to use murabaha contracts than other contracts because Murābahah contracts are easier to understand and commonly used so far; third, Banks and Developers will face greater risks when using Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contracts than Murābahah and Musyārakah contracts. The IMFZ contract requires collaboration between the Bank, Developer, and Customer for the supervision process in house construction to avoid default, using the Al-Ijārah Al-Mauṣūfah Fī Al-Żimmah contract will minimize fraud and gharar committed by the Developer against the Customer. This article contributes to Customers and Banks in maintaining quality in housing finance which is often overlooked by Developers.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47206081","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 : 2022-12-30DOI: 10.59908/islamica.v6i1.2
Ilyas Rifa’i, Erni Kusmiat, Santi Nurpinawati
This study aims to determine the effect of the use of audio-visual media on the learning achievement of fourth-grade students in learning mathematics at MI Tembongsari Cihampelas. The method used in this research is an experimental method with a one-group pretest-posttest design. Data collection techniques used include observation, testing, and documentation. While the data analysis technique used is the analysis of observation results, the N-Gain test, and the T-Test test. The results of this study indicate that the use of audio-visual media significantly affects student achievement in learning mathematics. Through the N-Gain test, the results obtained were 0.67 with a percentage of 67%, which was interpreted as quite effective, and through the T-test, the t-count results were greater than the t-table (24.75 > 2.035). This result means that the null hypothesis (Ho) is rejected and the alternative hypothesis (Ha) is accepted, namely that there is a positive effect of the use of audio-visual media on student achievement in learning mathematics in class IV MI Tembongsari Cihampelas.
{"title":"PENGARUH PENGGUNAAN MEDIA AUDIO VISUAL TERHADAP PRESTASI BELAJAR SISWA DALAM PEMBELAJARAN MATEMATIKA","authors":"Ilyas Rifa’i, Erni Kusmiat, Santi Nurpinawati","doi":"10.59908/islamica.v6i1.2","DOIUrl":"https://doi.org/10.59908/islamica.v6i1.2","url":null,"abstract":"This study aims to determine the effect of the use of audio-visual media on the learning achievement of fourth-grade students in learning mathematics at MI Tembongsari Cihampelas. The method used in this research is an experimental method with a one-group pretest-posttest design. Data collection techniques used include observation, testing, and documentation. While the data analysis technique used is the analysis of observation results, the N-Gain test, and the T-Test test. The results of this study indicate that the use of audio-visual media significantly affects student achievement in learning mathematics. Through the N-Gain test, the results obtained were 0.67 with a percentage of 67%, which was interpreted as quite effective, and through the T-test, the t-count results were greater than the t-table (24.75 > 2.035). This result means that the null hypothesis (Ho) is rejected and the alternative hypothesis (Ha) is accepted, namely that there is a positive effect of the use of audio-visual media on student achievement in learning mathematics in class IV MI Tembongsari Cihampelas.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"7 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87475996","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 : 2022-12-30DOI: 10.21154/justicia.v19i2.3920
M. Fauzi, Agus Hermanto, Saiyah Umma Taqwa
The people of Lampung have a paradigm that marriage is life and death, while divorce is taboo and forbidden, because it will separate the two large families according to custom. This study aims to examine the paradigm of the Lampung indigenous people regarding the prohibition of divorce in the perspective of maqasid sharia. This research is a type of qualitative field research with a socio-philosophical approach in reviewing maqasid sharia, while the primary data is by interviewing Lampung traditional leaders and communities, while the secondary data is books and articles published by talk about the prohibition of divorce in the indigenous people of Lampung. Philosophically, the people of Lampung have a life philosophy of piil pesenggiri (self-esteem) and for the sake of maintaining the sacredness of the Lampung Pepadun traditional marriage which is carried out according to religion and custom, so that divorce becomes a disgrace, because it will lower family pride. However, this does not mean that it is absolute, that divorce is an emergency exit, even though it is taboo for adat. Meanwhile, historically, this customary prohibition law has been passed down by previous ancestors which was preserved by the indigenous people of Lampung for the sake of protecting their descendants (hifdzu nasl).
{"title":"LARANGAN PERCERAIAN DALAM PERSPEKTIF HUKUM ADAT LAMPUNG","authors":"M. Fauzi, Agus Hermanto, Saiyah Umma Taqwa","doi":"10.21154/justicia.v19i2.3920","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3920","url":null,"abstract":"The people of Lampung have a paradigm that marriage is life and death, while divorce is taboo and forbidden, because it will separate the two large families according to custom. This study aims to examine the paradigm of the Lampung indigenous people regarding the prohibition of divorce in the perspective of maqasid sharia. This research is a type of qualitative field research with a socio-philosophical approach in reviewing maqasid sharia, while the primary data is by interviewing Lampung traditional leaders and communities, while the secondary data is books and articles published by talk about the prohibition of divorce in the indigenous people of Lampung. Philosophically, the people of Lampung have a life philosophy of piil pesenggiri (self-esteem) and for the sake of maintaining the sacredness of the Lampung Pepadun traditional marriage which is carried out according to religion and custom, so that divorce becomes a disgrace, because it will lower family pride. However, this does not mean that it is absolute, that divorce is an emergency exit, even though it is taboo for adat. Meanwhile, historically, this customary prohibition law has been passed down by previous ancestors which was preserved by the indigenous people of Lampung for the sake of protecting their descendants (hifdzu nasl).","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47636100","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 : 2022-12-30DOI: 10.59908/islamica.v6i1.5
Qorina Widadiyah, Muhammadun, Euis Farina Endah
The research was carried out because the children could not align eye observations with hand movements, the limited media used by the teacher in play activities, and the lack of training related to fine motor activities. This study aims to determine the results of fine motor development through playing making key chains. Researchers used classroom action research methods with 13 children aged 5-6 years, using data collection techniques by observation, documentation and interviews. Observations of the first cycle, stated that children with criteria for starting to develop there were 4 percentages of 30.76%. The criteria for developing according to expectations are 4 percentages 30.76%, the criteria for developing very well 5, the percentage is 38.46%. Cycle II stated that of the 13 children who started to develop, there was 1 with a percentage of 7.69%. Developing Criteria According to Expectations 5, the percentage is 38.46%. Criteria for Very Good Development 7, the percentage is 53.84%. Reports on the results of cycles 1 and 2 stated that children experienced an increase in their fine motor skills with a percentage of 20% better than their pre-cycle.
{"title":"MENINGKATKAN KEMAMPUAN MOTORIK HALUS DENGAN MEMBUAT GANTUNGAN KUNCI ANAK USIA 5-6 TAHUN","authors":"Qorina Widadiyah, Muhammadun, Euis Farina Endah","doi":"10.59908/islamica.v6i1.5","DOIUrl":"https://doi.org/10.59908/islamica.v6i1.5","url":null,"abstract":"The research was carried out because the children could not align eye observations with hand movements, the limited media used by the teacher in play activities, and the lack of training related to fine motor activities. This study aims to determine the results of fine motor development through playing making key chains. Researchers used classroom action research methods with 13 children aged 5-6 years, using data collection techniques by observation, documentation and interviews. Observations of the first cycle, stated that children with criteria for starting to develop there were 4 percentages of 30.76%. The criteria for developing according to expectations are 4 percentages 30.76%, the criteria for developing very well 5, the percentage is 38.46%. Cycle II stated that of the 13 children who started to develop, there was 1 with a percentage of 7.69%. Developing Criteria According to Expectations 5, the percentage is 38.46%. Criteria for Very Good Development 7, the percentage is 53.84%. Reports on the results of cycles 1 and 2 stated that children experienced an increase in their fine motor skills with a percentage of 20% better than their pre-cycle.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"15 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76375664","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 : 2022-12-30DOI: 10.21154/justicia.v19i2.3744
Ariman Sitompul, Arien Kartika, W. Wahyuni
This paper initiates the study of Islamic law, related to the reverse proof system contained in Articles 77 and 78 contained in law No. 8 of 2010. In Article 77, it is known that in court there is an examination with an interest in proving the absence of criminal acts related to the ownership of assets. In addition, from Article 78, it is known that the submission of sufficient evidence related to the possession of assets is an obligation for the defendant when the examination contained in Article 77 is carried out. Islamic law in the study of the burden of scientific proof needs to get a big position, because it is believed that Islamic law has a part of the scope that covers everything. In this study the authors used qualitative methods to respond to the concept of fiqh life in Indonesia. The purpose of this study is related to the burden of proof reversed using the opinions of Islamic law, usul fiqh and legislation. From the results of the study, the evidence to the contrary does not apply to all criminal cases, but only to special cases such as money laundering. Money laundering in Indonesia can be in the form of enrichment by illegal means. Islamic law in the development of law in Indonesia also minimizes the crime of criminal origin that develops and continues in money crimes from the influence of controlling illicit money that feels like halal money and also includes sanctions against perpetrators of crimes punished by Islam into national law.
{"title":"Money Laundering Crime in The Perspective of Islamic Law in The System of Proof","authors":"Ariman Sitompul, Arien Kartika, W. Wahyuni","doi":"10.21154/justicia.v19i2.3744","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3744","url":null,"abstract":"This paper initiates the study of Islamic law, related to the reverse proof system contained in Articles 77 and 78 contained in law No. 8 of 2010. In Article 77, it is known that in court there is an examination with an interest in proving the absence of criminal acts related to the ownership of assets. In addition, from Article 78, it is known that the submission of sufficient evidence related to the possession of assets is an obligation for the defendant when the examination contained in Article 77 is carried out. Islamic law in the study of the burden of scientific proof needs to get a big position, because it is believed that Islamic law has a part of the scope that covers everything. In this study the authors used qualitative methods to respond to the concept of fiqh life in Indonesia. The purpose of this study is related to the burden of proof reversed using the opinions of Islamic law, usul fiqh and legislation. From the results of the study, the evidence to the contrary does not apply to all criminal cases, but only to special cases such as money laundering. Money laundering in Indonesia can be in the form of enrichment by illegal means. Islamic law in the development of law in Indonesia also minimizes the crime of criminal origin that develops and continues in money crimes from the influence of controlling illicit money that feels like halal money and also includes sanctions against perpetrators of crimes punished by Islam into national law.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47615153","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 : 2022-12-30DOI: 10.21154/justicia.v19i2.3743
Safri Yadi
Imum Gampong has a share and role in amil of zakat. The aim of the research is to the position of the Imum Gampong in amil of zakat as seen from the perspective of fiqh and qanun of Aceh. This research uses descriptive analysis method with a qualitative approach. The results of this research indicate that in zakat management according to fiqh, the Imum Gampong has the authority to determine, establish and inaugurate zakat administrators (amil of zakat) at the village (gampong) level, while according to the qanun of Aceh, besides being given the authority to inaugurate the zakat administrator of the gampong (amil of zakat) at the village level, imum gampong can also act as amil of zakat it self, so that the imum gampong is also entitled to ujrah / fees of the asnaf of amil of zakat in addition to the salary from government for the occupation. In fact, in Acehnese society, the imum gampong has a role as part of the amil zakat and takes costs from the amil zakat part and entitled to fees of the asnaf of amil of zakat. Based on the two sources of law on the authority of the Imum Gampong, the position of the Imum Gampong in the fiqh perspective is narrower than the perspective of Qanun of Aceh. According to the Qanun of Aceh, the Imum Gampong has four tasks in zakat management, namely appointing administrators, recording, collecting and distributing zakat to zakat mustahiq. Recommend to stakeholders to revise the provisions in the Aceh qanun to be adapted to the fiqh concept that is developing in Aceh province.
{"title":"Imum Gampong Authority as Amil of Zakat: A Research Model of Zakat Management by Aceh People","authors":"Safri Yadi","doi":"10.21154/justicia.v19i2.3743","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3743","url":null,"abstract":"Imum Gampong has a share and role in amil of zakat. The aim of the research is to the position of the Imum Gampong in amil of zakat as seen from the perspective of fiqh and qanun of Aceh. This research uses descriptive analysis method with a qualitative approach. The results of this research indicate that in zakat management according to fiqh, the Imum Gampong has the authority to determine, establish and inaugurate zakat administrators (amil of zakat) at the village (gampong) level, while according to the qanun of Aceh, besides being given the authority to inaugurate the zakat administrator of the gampong (amil of zakat) at the village level, imum gampong can also act as amil of zakat it self, so that the imum gampong is also entitled to ujrah / fees of the asnaf of amil of zakat in addition to the salary from government for the occupation. In fact, in Acehnese society, the imum gampong has a role as part of the amil zakat and takes costs from the amil zakat part and entitled to fees of the asnaf of amil of zakat. Based on the two sources of law on the authority of the Imum Gampong, the position of the Imum Gampong in the fiqh perspective is narrower than the perspective of Qanun of Aceh. According to the Qanun of Aceh, the Imum Gampong has four tasks in zakat management, namely appointing administrators, recording, collecting and distributing zakat to zakat mustahiq. Recommend to stakeholders to revise the provisions in the Aceh qanun to be adapted to the fiqh concept that is developing in Aceh province.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48486828","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}
The learning model in the 21st century is a dispute that has not been properly resolved. The form of disputes from learning problems is a measure of the success of the education system in Indonesia. The purpose of this research is to minimize problems, obstacles and chaos in learning in the BBC IAI campus environment. The teaching system on campus prioritizes the development of digital access. The involvement of digital aspects needs to be considered, such as improving facilities that support Android phones, Laptops, WFI, Projectors, Infocus, as well as the compatibility between hardware and software. This research method is a qualitative type of phenomenological design. The results of this study describe that students at the BBC IAI campus have access to an online-based learning system. There are features on the e-campus consisting of several features including discussion columns, task uploads, material uploads, videos, audio, references, attendance, lecturer notes and exams and assessments, lecturers and students can see digital footprints where students and lecturers can access using features e campus for the implementation of online learning applications Jitsi, google meet, Skype, Zoom, Big Blue Button, Whatsapp Group, there is a feature in the notes section for lecturer instructions before learning begins equipped with online absences, the completeness of the e campus feature can make it easier for students, lecturers in the learning process with learning innovations to increase the value of creativity for lecturers and students.
21世纪的学习模式是一场尚未得到妥善解决的争论。学习问题引起的争议是衡量印尼教育系统成功与否的一个标准。本研究的目的是尽量减少在BBC IAI校园环境中学习的问题、障碍和混乱。校园教学系统优先发展数字化接入。需要考虑数字方面的参与，例如改进支持Android手机、笔记本电脑、WFI、投影仪、Infocus的设施，以及硬件和软件之间的兼容性。这种研究方法是一种定性的现象学设计。这项研究的结果表明，BBC IAI校区的学生可以使用基于在线的学习系统。电子校园的功能包括几个功能，包括讨论栏，任务上传，材料上传，视频，音频，参考资料，出勤，讲师笔记和考试和评估，讲师和学生可以看到数字足迹，学生和讲师可以使用电子校园功能访问在线学习应用程序Jitsi, google meet, Skype, Zoom, Big Blue Button, Whatsapp Group，在笔记部分有一个功能，可以在学习开始前为讲师提供指导，配备在线缺勤，e校园功能的完整性可以让学生更容易，讲师在学习过程中用学习创新来增加教师和学生的创造力价值。
{"title":"PEMANFAATAN FITUR E-CAMPUS UNTUK INOVASI MODEL BELAJAR","authors":"Nakhma’ussolikhah, Cucum Novianti, Mohamad Mizan Sya’roni","doi":"10.59908/islamica.v6i1.8","DOIUrl":"https://doi.org/10.59908/islamica.v6i1.8","url":null,"abstract":"The learning model in the 21st century is a dispute that has not been properly resolved. The form of disputes from learning problems is a measure of the success of the education system in Indonesia. The purpose of this research is to minimize problems, obstacles and chaos in learning in the BBC IAI campus environment. The teaching system on campus prioritizes the development of digital access. The involvement of digital aspects needs to be considered, such as improving facilities that support Android phones, Laptops, WFI, Projectors, Infocus, as well as the compatibility between hardware and software. This research method is a qualitative type of phenomenological design. The results of this study describe that students at the BBC IAI campus have access to an online-based learning system. There are features on the e-campus consisting of several features including discussion columns, task uploads, material uploads, videos, audio, references, attendance, lecturer notes and exams and assessments, lecturers and students can see digital footprints where students and lecturers can access using features e campus for the implementation of online learning applications Jitsi, google meet, Skype, Zoom, Big Blue Button, Whatsapp Group, there is a feature in the notes section for lecturer instructions before learning begins equipped with online absences, the completeness of the e campus feature can make it easier for students, lecturers in the learning process with learning innovations to increase the value of creativity for lecturers and students.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"23 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75069826","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 : 2022-12-30DOI: 10.59908/islamica.v6i1.6
Uus Putria
The purpose of this study is to identify a Profit-Loss Sharing System through skim mudharabah, musyarakah or in agriculture called muzara'ah as a solution to replace flowers. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This study concluded that: First, this form of business, is seen as fair compared to the form of business in conventional economics, because of the profits and losses that occur, all parties involved have the same rights to the business results obtained. Second, monetary policy determines a country's economic success, which is in line with the objectives of Islamic economic policy, namely maintaining and maintaining the country's economic stability. Third, policy-making measures are taken by policymakers in accordance with sharia principles, namely the profit-sharing system. Where sharia principles do not allow guarantees against face value or rate return (interest rate).
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This study aims to analyze the legal system adopted in Indonesia. Mix Law System is one of the applicable legal systems, in addition to the enactment of the national legal system applies also Islamic law. The existence of Islamic Law is manifested in the constitution of the State of Indonesia which is commonly known as the 1945 Constitution of the Republic of Indonesia. Where the 1945 Constitution is a basic law that regulates the life of the nation and state in order to realize a just government and a prosperous people. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that, first: The principles of Islamic Law that are used as the ideal foundation of fiqh are the principle of tauhidullah, the principle of insaniyah, the principle of tasamuh, the principle of ta'awun, the principle of silaturahim bain annas, the principle of justice, and the principle of benefit. As for knowing the theories of Islamic law enforcement in the apostolic period of Muhammad SAW are the theory of confession, the theory of accession, the theory of proof, the theory of verdicts, the theory of oaths, the theory of forgiveness. Second: Dispute resolution based on classical Islamic law namely, Al Sulh (Peace), Tahkim (Arbitration), Wilayat al Qadha (Judicial power). Third: The principles of judicial administration according to fiqh qadha and Indonesian law there is a strong correlation between the state and Islam, including Islamic law which has become a living law in the life of the nation and state. Fourth: The principles in the constitution also have relevance to the principles in Islamic Law which are regulated in the Quran and the Al-Hadith including the principles of justice, equality, and welfare. Based on this, Indonesia, which is based on Pancasila and the 1945 Constitution, can be reviewed from the perspective of Islamic law as an effort to realize the laws regulated in the Quran and Al-Hadith.
本研究旨在分析印度尼西亚采用的法律制度。混合法律体系是适用的法律体系之一，除了制定国家法律体系还适用伊斯兰教法。伊斯兰教法的存在体现在印度尼西亚国家宪法中，即通常所说的1945年印度尼西亚共和国宪法。1945年的宪法是规范民族和国家生活的基本法律，目的是实现一个公正的政府和繁荣的人民。本研究采用实证社会学方法，即描述性分析，以定性数据为研究类型，以图书馆研究为数据收集技术之一。本文的研究结论是:首先，作为菲格斯理想基础的伊斯兰教法原则是:tauhidullah原则、insaniyah原则、tasamuh原则、taawun原则、silaturahim bain annas原则、正义原则和利益原则。穆罕默德·SAW在使徒时期的伊斯兰执法理论有认罪理论、加入理论、证明理论、判决理论、宣誓理论、宽恕理论。第二:基于经典伊斯兰法的争端解决，即Al Sulh(和平)，Tahkim(仲裁)，Wilayat Al Qadha(司法权)。第三，根据伊斯兰教法和印度尼西亚法律的司法行政原则，国家与伊斯兰教之间存在很强的相关性，包括伊斯兰教法，伊斯兰教法已经成为民族和国家生活中的活法。第四，宪法中的原则也与《古兰经》和《圣训》中规定的伊斯兰教法的原则有关，包括正义、平等和福利的原则。基于此，可以从伊斯兰教法的角度来审视以潘卡西拉和1945年宪法为基础的印度尼西亚，它是为实现《古兰经》和《圣训》所规定的法律所做的努力。
{"title":"PRINSIP-PRINSIP PENYELENGGARAAN PERADILAN MENURUT FIQH QADHA DAN UNDANG-UNDANG DI INDONESIA","authors":"Imam Sucipto","doi":"10.59908/ijiiai.v6i1.3","DOIUrl":"https://doi.org/10.59908/ijiiai.v6i1.3","url":null,"abstract":"This study aims to analyze the legal system adopted in Indonesia. Mix Law System is one of the applicable legal systems, in addition to the enactment of the national legal system applies also Islamic law. The existence of Islamic Law is manifested in the constitution of the State of Indonesia which is commonly known as the 1945 Constitution of the Republic of Indonesia. Where the 1945 Constitution is a basic law that regulates the life of the nation and state in order to realize a just government and a prosperous people. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that, first: The principles of Islamic Law that are used as the ideal foundation of fiqh are the principle of tauhidullah, the principle of insaniyah, the principle of tasamuh, the principle of ta'awun, the principle of silaturahim bain annas, the principle of justice, and the principle of benefit. As for knowing the theories of Islamic law enforcement in the apostolic period of Muhammad SAW are the theory of confession, the theory of accession, the theory of proof, the theory of verdicts, the theory of oaths, the theory of forgiveness. Second: Dispute resolution based on classical Islamic law namely, Al Sulh (Peace), Tahkim (Arbitration), Wilayat al Qadha (Judicial power). Third: The principles of judicial administration according to fiqh qadha and Indonesian law there is a strong correlation between the state and Islam, including Islamic law which has become a living law in the life of the nation and state. Fourth: The principles in the constitution also have relevance to the principles in Islamic Law which are regulated in the Quran and the Al-Hadith including the principles of justice, equality, and welfare. Based on this, Indonesia, which is based on Pancasila and the 1945 Constitution, can be reviewed from the perspective of Islamic law as an effort to realize the laws regulated in the Quran and Al-Hadith.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73416550","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}
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