Abstract The beginning of Islamic month is related to Muslim worship. Muhammad Ma’shum bin Ali or popularly known as Ma’shum bin Ali is one of Indonesian Islamic astronomers that applied the technique of haqiqi bi tahqiq. His thought on the concept of beginning of month was written in Badī’ah al-Miṡāl book. He stated that the prerequisite of beginning of month is the emergence of Ijimak (moon and sun are at the same longitude) because it constitutes the main requirement of the appearance of hilal. This concept is according to hadd ar-rukyah in which the limit of hilal to be able to see must be in two conditions: irtifa’ hilal and nurul hilal. Hilal can only be seen at 60 with 2/3 uṣbu’. It means that if the height of hilal is less than 60, that day will be considered as the last month. Ma’shum bin Ali also purposed a hisab method based on spherical trigonometry theory. But for the finishing it refers to rubu’ mujayyab which has high accuracy that is almost as acurate as contemporary hisab.Keywords: Beginning of Islamic Month, Height of Hilal, Nurul Hilal.  Abstrak Penetapan awal bulan kamariah erat kaitannya dengan pelaksanaan ibadah umat Islam. Muhammad Ma'shum bin Ali atau lebih dikenal dengan nama Ma'shum bin Ali merupakan salah satu tokoh falak di Indonesia yang beraliran haqiqi bi tahqiq. Pemikirannya tentang konsep awal bulan dituangkan dalam kitab Badī’ah al-Miṡāl. Menurutnya syarat untuk penetapan awal bulan adalah terjadinya ijtimak (bulan dan matahari dalam garis bujur yang sama),karena ijtimak merupakan syarat nampaknya hilal. Konsep awal bulan yang ditawarkan oleh Muhammad Ma’shum bin Ali menganut hadd ar-rukyah. Dalam hal ini, batasan hilal yang dapat dirukyat sebagai pertanda awal bulan harus memenuhi dua syarat kumulatif yaitu tingginya hilal atau irtifa’ hilal dan nurul hilal. Hilal yang dapat dirukyat dengan ketinggian minimal 60 dan nurul hilal sebesar 2/3 uṣbu’. Artinya jika ketinggian hilal kurang dari enam derajat maka pada saat itu dihitung sebagai hari terakhir dari bulan yang sedang berlangsung. Adapun metode hisab yang ditawarkan oleh Ma'shum bin Ali berdasarkan teori spherical trigonometry, hanya saja penyelesaiannya dengan menggunakan rubu’ mujayyab. Hasil hitungannya memiliki tingkat akurasi yang cukup tinggi hampir sama dengan hisab kontemporer.Kata kunci: Penetapan awal bulan hijriyah, ketinggian hilal, nurul hilal.

This research was qualitative descriptive through deep interview with people of KecamatanPontianak timur. The data sources were taken by means of cluster sampling. According to data analysis, 88.33% informants stated that there must be a fatwa of MUI which declares that interest of bank is haram. The perceptions of people of Kecamatan Pontianak Timur regarding Islamic banking were grouped into three groups: first was a group of people that had positive perception. Second was a group of people who possessed negative perception. Third was a group of people who were doubtful. Based on people’s perception of market system of Islamic banking, there were 5.88% people acknowledged the system. Meanwhile, according to rent expense system of Islamic banking, all informants confessed that they did not recognize it. The attitude of people of Pontianak Timur toward Islamic banking can be categorized into two board groups. First group, 20.58 % were customers of Islamic bank. They stated that they became customers of Islamic bank because 1) they lived near the bank. 2) They were curious about Islamic banking.3) They considered that Islamic banking fit Islamic syari’ah. Second group, 79.42%were not customers of Islamic bank. They stated that were not Islamic bank customers because 1)their salary were paid into conventional bank account. 2) They never performed transaction in Islamic bank before. 3) They considered that the process of transaction was very time consuming. 4) They thought that both of Islamic bank and conventional bank were just the same.

This research aims to analyze the Decision of the Padang Religious Court Number 379/Pdt.G/2023/PA.Pdg which rejected a wife's (plaintiff) divorce suit because the plaintiff was deemed unable to prove the existence of a legal marriage between the plaintiff and the defendant which was carried out under the hand (sirri ). The focus of this research is to find out the basis for the court's considerations in making a decision and to find out whether the decision fulfills a sense of justice for the plaintiff. Researchers use qualitative analysis methods using a normative juridical approach. The results of the research show that the court's most basic consideration in deciding this case was that the marriage of the plaintiff and defendant did not meet the harmony and requirements of marriage in Islam. Even though the marriage was carried out by a marriage guardian, the plaintiff's marriage guardian was not a legal guardian, so the court was of the opinion that the request for legalization of the marriage between the plaintiff and the defendant was not proven, so the plaintiff's divorce claim was rejected because there is no divorce without marriage. After conducting research, decision number 379/Pdt.G/2023/PA.Pdg was deemed not to provide justice and a solution to the chaos in the plaintiff and defendant's household, at least felt by the plaintiff as a wife. The plaintiff was unable to get out of a marriage which he considered to be a broken marriage because the marriage conditions were not met, while the plaintiff and the defendant had actually been together like husband and wife for 15 years without being questioned by anyone else and had also been blessed with two children.

This article discusses the concept of the Mudharabah contract and its application to Sharia securities crowdfunding in Indonesia. The article has a discussion focus related to issues regarding Mudharabah which have developed both from the implementation and the provisions in it. The method used in this study is a descriptive method with a qualitative approach. The data sources used come from books, books, journals, the internet, and so on that are relevant to the subject matter. The results of the research in the article are: First, the majority of scholars define mudhrabah based on their own understanding which when the common thread is drawn that mudharabah is a cooperation contract between two parties in which one party gives his property to another party to be traded. Scholars agree on the permissibility of the mudharabah mutlaqoh contract but differ in opinion regarding the mudharabah muqayyadah which the Shafi'iyyah scholars and Maliki scholars consider invalid. The majority of scholars agree that the pillars of the mudharabah contract consist of 'aqidain, ma'qud and shighat akad Second, securities crowdfunding is a method of raising funds with a joint venture scheme carried out by business owners to start or develop their business and Sharia securities crowdfunding is crowdfunding of securities based on the principle of -Shariah principles. Third, the implementation of the mudharabah contract on Sharia securities crowdfunding in Indonesia has been carried out by several platforms, one of which is Shafiq which issues sukuk based on the mudharabah contract whose implementation is in harmony with the opinions of scholars, and the DSN-MUI fatwa.

This research aimed to find out and elaborate the influence of alcohol against and to recognize and analyze how tackling the booze against divorce in the Bone Regency. Research methods used an empirical legal research in the disciplines of law to examines the primary data. The data were obtained through observation, interviews, and literature review. The population in this study were judges clerks of the Watampone Religious Court, litigants, and other relevant parties both directly and indirectly participants. The results of this study indicated that the influence of liquor against the Religious Court Watampone in the divorce rate was a substantial influence, because it gave of greatly affects the family economy, damaging mental, strikes the family, and could be isolated from the family its self. As for how to overcome the influence of liquor against divorce in the Bone that it was only formed a regional regulation that specifically, clearly and resolutely set about alcohol.

Abstract There are distinctions between Islamic astronomers in Indonesia on how to determine the beginning of kamariah. Some of them prefer using rukyatul hilal while some others tend to employ hisab. The disparities emerge because the Islamic astronomers have different understanding of shar’i argumentation and its application. The development of Islamic astronomy in determining the beginning of kamariah is not in line with the development of science. For instance, there are some Islamic astronomers who still make use of traditional method even though the result is not accurate. This article is not aimed at integrating the method of hisab and rukyat but to explain the construct/form of disparity in determining the beginning of kamariah. This article also conveys the view of syar’i especially Islamic astronomy in dealing with the differences.

Polygamy in the history of Islamic civilization represents one of the most crucial issues in sexual relations and continues to attract attention among Islamic scholars, particularly feminist thinkers. The debate surrounding polygamy is not only related to textual interpretation but also to its social implications and questions of gender justice, which have prompted Muslim-majority countries, including Indonesia, to establish specific regulations. In Indonesia, polygamy is regulated under Law Number 1 of 1974 on Marriage, Government Regulation Number 9 of 1975, and more comprehensively within the Compilation of Islamic Law (KHI). The KHI outlines several conditions that must be fulfilled, including court authorization, the consent of the existing wife, and the husband’s ability to ensure financial support and justice. This study aims to examine the conformity of these requirements with the maqāṣid al-sharī‘ah in the domain of family law, namely the objectives of Islamic law oriented toward justice and public welfare (maṣlaḥah). The research employs a library-based method by analyzing the regulation of polygamy in Indonesian marriage law and comparing it with the principles of the maqāṣid of Islamic marriage law. The findings indicate that the regulation of polygamy in the KHI encompasses the overall objectives of Islamic marriage law as articulated by Jamaluddin Athiyah. These objectives include maintaining harmonious relations between men and women, safeguarding and preserving lineage, fostering families built on sakīnah (tranquility), mawaddah (affection), and raḥmah (compassion), ensuring the clarity of descent, strengthening religiosity within the family, regulating harmonious familial relations, and guaranteeing financial stability. Thus, the stipulations regarding polygamy in the KHI are not designed to promote the practice widely, but rather serve as a restrictive mechanism intended to protect welfare and prevent harm within the institution of marriage.

As a scholar, Ibn ‘Ashur a prolific scholar. One of this famous works is about Maqashid Syariah. Where in this heory contains the concept of mashlahah which is considered in accordance with the times. One of the problems in the millennial era that is being faced by the world community, especially Indonesia is the Covid-19 pandemic. To deal with the Covid-19 pandemic, the government has established a PSBB policy. It is not the lockdown policy tha most parties have been promoting. The purpose of this paper is to find out the concept of mashlahah in the theory maqashid syariah Ibnu ‘Ashur regarding the Covid-19 polemik of the Indonesian government’s lockdown and PSBB policies in the face of the Covid-19 pandemic. The method in this writing uses a research library that is deductive to analysis, where data is collected and then describes the data. Sources of data in this paper are in the form of scientific journals, books, online articles anda Indonesian Government Regulation related ti the theme. Data Collection techniques with documentation techniques. The results showed that in determining the benefit of law, Ibn ‘Ashur used a more philosophical approach. By examining the purpose of the legal text the looking for its arguments. In facing problems in the millennial are, the concept of kemashlahatan Ibn ‘Ashur’s maqashid sharia theory is still very relevant.

Poligami dalam Islam merupakan permasalahan perkawinan yang paling banyak diperdebatkan di masyarakat sekaligus kontroversi. Baru-baru ini di media masa masyarakat indonesia di hebohkan dengan adanya wacana Qanun : poligami di legalkan di Provinsi Aceh karena maraknya pernikahan sirri di kalangan abdi Negara yaitu Pegawai Negeri Sipil (PNS). Dalam masyarakat poligami sangat ditolak dengan berbagai macam argumentasi baik yang bersifat normative, psikologis bahkan selalu dikaitkan dengan ketidakadilan gender dalam rumah tangga. Melihat fenomena tersebut penulis menelusuri poligami dalam kajian tataran sosiologis yuridis, yang akhirnya dapat memberikan kesimpulan bahwa, Hukum Perkawinan dalam Islam membolehkan bagi seorang suami melakukan poligami dengan syarat kematangan, yakin atau kuat mampu berlaku adil terhadap istri-istrinya, sebagaimana yang di isyaratkan al-qur’an dalam surat al-Nisa’, [4]: 3 yang artinya “maka jika kamu takut tidak akan mampu berlaku adil, maka kawinlah seorang istri saja”. Kebolehan poligami ini bukan anjuran tetapi salah satu solusi yang diberikan dalam kondisi khusus kepada mereka (suami) yang sangat membutuhkan dan memenuhi syarat tertentu. Secara umum metode penelitian ini yang digunakan adalah penelitian normatif, yaitu penelitian yang diarahkan dan difokuskan terhadap penelitian bahan-bahan pustaka, yang ada kaitannya dengan masalah konsep keadilan dalam poligami, sebuah kajian yuridis.

Nikah beda agama dapat ditetapkan dengan pendekatan maqashid al-syar’i. di mana salah satu poin dalam maqashid al-Syar’i adalah hifdz al-nasab. Dengan kembali menimbang, bahwa maqashid al-Syariah sebagai tujuan yang dikehendaki oleh syari’at, sebagaimana pernyataan Al-Syathiby dalam al-Muwafaqat fi Ushul al-Syari’ah bahwa salah satu tujuan tersebut bersifat kebutuhan (hajjiyyah), yaitu segala yang diperlukan oleh manusia untuk menghindarkan diri dari kesulitan, guna menghilangkan kepicikan. Dengan melihat melihat fakta dan realitas yang berkembang pada era sekarang serta atas dasar kemaslahatan, hukum larangan pernikahan antara laki-laki muslim dengan wanita nonmuslim merupakan satu hal yang dapat dipertimbangkan kembali.

The Qur'an and hadith have explained eclipses, but not completely. The eclipse prayer can be performed if the eclipse is visible and its area is crossed by it, according to the underlying hadith. But not all days are sunny. There are times when clouds block the cloudy weather, so the eclipse cannot be seen. Ibnu Hajar al-Haitami is one of the scholars who discusses this. He stated that there were differences of opinion regarding the Eclipse Prayer. Therefore, the author provides an explanation of the laws of eclipse prayer, especially those related to how to perform the Sunnah eclipse prayer if the weather around the eclipse is cloudy or vice versa. In terms of conclusions, the scholars and Imams of the four schools of thought agree that performing the eclipse prayer is a sunnah mukaad and is prioritized to be done in congregation. However, priests differ on how to do it in congregation if a solar eclipse occurs, while a lunar eclipse is done individually. Ibnu Hajar Al-Haitami agrees with Imam Syafi'i regarding the law of carrying out the Eclipse Prayer, procedures, times, and other matters. He said that if the eclipse occurs before it is cloudy, then the eclipse prayer is still performed, but if it is cloudy from the beginning to the end of the eclipse, then it is not recommended to do it. 

Humans are social creatures who need each other so they can help. One of them is through the trade route which is carried out on the basis of benefit considerations, namely: buying and selling of metal dust. This buying and selling has been going on for a long time in several gold shops in the Talang Padang market, Tanggamus Regency, Lampung Province. Sellers and buyers do not know the gold content in the dust, so it is suspected that there is gharar. Furthermore, we will discuss how the Islamic law review about the practice of buying and selling metal dust in the gold shop, Talang Padang market, Tanggamus Regency, Lampung Province? This discussion concludes that the law of metal dust buying and selling that occurs in the Talang Padang market, Tanggamus Regency, Lampung Province is authentic. Although it is not yet known the amount of gold in the dust which causes one of the requirements of ma'qūd 'alaih not to be fulfilled, this obscurity (gharar) is gharar which is a small quantity that does not cause the seller or buyer to always lose because the seller and the buyer are the same person. have experience and expertise. So the buying and selling of metal dust is a legal buying and selling in Islam

Tulisan ini bertujuan untuk membahas praktik terbaik pemberdayaan ekonomi masjid. Disfungsi masjid merupakan masalah utama dalam studi manajemen masjid dan telah menjadi konsentrasi di Kementerian Agama Republik Indonesia. Toko Baitul Pangan atau Tobatan dianggap eksis di tengah sumber daya yang terbatas melalui strategi kolaboratif. Logika kualitatif digunakan untuk mendukung penelitian ini. Kami menemukan sejarah, manajemen Islam, dan proses membangun kolaborasi. Tobatan lahir melalui perspektif orang dalam. Ini memberikan pengetahuan baru dalam studi masjid yang harus dikembangkan berdasarkan kebutuhan lokal. Selanjutnya, kemampuan Takmir untuk berinovasi menjadi kunci utama dalam mengatur manajemen Tobatan. Mulai dari rekrutmen, keuangan, hingga rantai suplai kolaborasi. Skema Tobatan telah dijelaskan dalam kekuatan nilai-nilai Islam (ta'awun, ifa al-'Aqd, al-'adl, amanah, iman). Selanjutnya, terdapat tiga tahap dalam membangun kolaborasi, yakni penilaian, negosiasi, dan implementasi. Studi ini merekomendasikan pentingnya mempromosikan nilai-nilai Islam dan mengidentifikasi kebutuhan masjid daripada mengikuti tren masa lalu.

Empowerment of the poor is a long run program. Modern zakat institution is one of the zakat managements to have long run programs than the mosque takmir. As academicians, lectures and professors at UIN Sunan Kalijaga knew the existence and performance of modern zakat management. The research was aimed to explore zakat payment trends conducted by the lecturers and professors. First, the attitude of those lecturers and professors in giving their zakat either fitrah or maal; whether the payment was done by giving direct cash to zakat institutions or to mustahiq and the mosque takmir. Second, reasons that lay beyond choosing the payment methods. The results indicated the respondents tended to conserve the traditional method in giving zakat to the poor and the mosque. From 95 respondents surveyed, fifty five respondents paid their zakat fitrah and maal directly to individuals because they witness living poor individuals in their neighboorhood, and fourty respondents chose the modern method. And, from 95 respondents, twelve of the did not trust zakat institutions. Therefore, they paid their zakat directly to the poor. Keywords: Trend, zakat, institution, mosque, individual. Kata-kata kunci: trend, zakat, lembaga, masjid, individu

Abstract Facing the qibla direction is one of the requirements of performing prayer, and therefore of course it must be made as accurate as possible in the direction of the Kaaba. Darunna’im Mosque is the center of religious worship services for students in the Darunna’im Islamic Boarding School in Pontianak. From the search results using the Google Earth application, the researcher found inaccuracy of the direction of the mosque building from what i should be which is 292° 44’ 56” while the direction of the mosque building qibla is 281° 50’ 00” so there is a deviation of 10° 54’ 56”. From the above background, the researcher felt the need to explore further the direction of the mosque’s qibla with the focus of research namely on the methods carried out in deternmining the direction of the Darunna’im mosque’s qibla and accuracy of the direction of the mosque by using several methods of determining the qibla direction (Qibla with Theodolite, Compass and Rashdul qibla). This study uses a descriptive method with a qualitative approach, and techniques of interview, direct observation, and field measurements. Data were obtained as material for analysis. After the analysis was done, than the researcher drew conclusions and provided suggestions. From the result of the analysis of the data that the researcher got in the field, it can be concluded that the direction of the Darunna’im Mosque was deviated. The measurementsof the mosque’s qibla direction using Google Earth shows the direction of 292° 44’ 56” while the direction of the mosque is 281° 50’ 00”, a deviation of 10° 54’ 56” occurs. Then using theodolite on May 28, 2019 at 16:19 WIB showing the direction of 0° 1’ 16.62” while the direction of the Mosque is 349° 07’ 32.76”, then a deviation of 10° 53’ 43.86” occurs. Then on July 16 using theodolite , it showed the direction 0° 1’ 28.76” while the direction of the Mosque is 349° 07’ 44.9”, then there is a deviation of 10° 53’ 43.86”. Then when the Rashdul Qibla was used on May 28, 2019, it showed at 16:17 WIB. Then at the time of Rashdul Qibla on July 16, it showed the qibla direction at 16:26 WIB. Then using Compass, it showed the direction 292° 44’ 56.21” while the direction of the mosque is 281° 50’ 00”, so a deviation of 10° 54’ 56.21” occurs. Keywords: Qibla Direction, Accuracy, and Darunna’im Mosque.

Abstract The development of fashion trend always changes annually. Meanwhile, the customers never miss the change and as the result they shift their sopping pattern. This research was aimed at: 1) determining the consumption behavior of FSEI IAIN Pontianak students according to fashion trend changing, 2) analyzing the behavior of FSEI IAIN Pontianak students according to fashion changing and based on Islamic perspective of consumption theory. This was descriptive qualitative research. The data were collected through observation, interviews, and document analysis. The primary data source was 20 students while the secondary data source was documents related to customers’ behavior, profiles of FSEI, and so on. The results show that 1) the consumption behavior of FSEI students according to fashion trend changing vary: they do fashion shopping to get rewards, or because they have big amount of budget. Besides, they are motivated to do fashion shopping since the places are comfortable to visit: malls, modern fashion shops, boutiques and other cozy places. 2) The students of FSEI IAIN Pontianak are very consumptive according to their consumption behavior.Keywords: Consumption behavior, Trend Fashion, Consumption in Islam.  Abstrak Perkembangantrend fashion yang selalu berganti setiap tahun membuat para konsumen tak ingin ketinggalan untuk mengikutinya sehingga membuat pola belanja para konsumen menjadi berubah. Penelitian ini bertujuan untuk: 1) Mengetahui perilaku konsumsi mahasiswi FSEI IAIN Pontianak dalam mengikutitrend fashion, 2) Menganalisisperilaku konsumsi mahasiswi FSEI IAIN Pontianak dalam mengikutitrend fashion menurut perspektif Teori Konsumsi Islam.Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif.Pengumpulandata melalui observasi, wawancara, dan dokumentasi. Sumber data primer yaitu mahasiswi FSEI berjumlah 20 orang dan sumber data sekunder berupadokumen-dokumen yang berkaitan dengan perilaku konsumsi, profil FSEI, dan sebagainya.Berdasarkan hasil penelitian,disimpulkan: 1)Perilaku mahasiswi FSEI dalam mengikuti trend fashion berbeda-beda, misalnya keinginan membeli yang disebabkan adanya iming-iming hadiah,anggaran yang disiapkan untuk berbelanja setiap bulannya, frekuensi berbelanja yang dilakukan satu sampai dengan tiga kalidalam sebulan, harga yang tergolong mahal, sesuai dengan trend, serta lokasi belanja yang tergolong mewah seperti mall, distro, butik dan lain sebagainya. 2) Perilaku konsumsi mahasiswi FSEI yang dapat tergolong dalam perilaku konsumtif.Kata Kunci: Perilaku konsumsi, trend fashion, konsumsi Islam.

Abstract This research discuss about the Uṣūl al-Fiqh (the sources of jurisprudence) and fiqh (jurisprudence) in al-Juwaynī’s thought, and his contribution for development of Islamic law. The methodology which is used in this research is a library research with content analysis to describe the unique sides of al-Juwaynī’s thoughts. The result of this research is, that al-Juwaynī was a Shāfi‘īte, but he diverted in many issues from al-Shāfi‘ī. He was one of the main scholars of his time to concentrate on Ushūl al-Fiqh as a science and as the basis of fiqh. Before him, scholars of Uṣūl al-Fiqh seem to have taken one of two opposite opinions. However al-Juwaynī argued that the truth was somewhere in between. Al-Juwaynī ’s contribution in Uṣūl al-Fiqh is his use of middle ground solutions. In fiqh, al-Juwaynī was independent to a great extent. It seems that only truth mattered to him, despite his recognition that he belonged to the Shāfi‘ī school of fiqh.

The purpose of this study is the measurement and mapping of the zakat distribution system and the pattern of zakat distribution in health services in Dompet Peduli Umat Daarut Tauhid (DPU-DT). The method used is qualitative with interview techniques to mustahik and muzaki as well as administrators with purpose sampling and snowball sampling. From the results of the study it was found that so far the pattern of zakat distribution has been going well with direct and indirect funding distribution patterns. The obstacle faced in fundrising is the prohibition on gathering and crowding because it is still in the covid-19 pandemic. In addition, the obstacle faced is the data accuracy factor that is not synchronized between the BPS database and the reality in the community Keywords: Fundrising DPU-DT, Zakat and Covid-19

Abstract Poverty has been haunting every individual or even country for ages. It is a classic problem that appears along with human history. In Indonesian context, UUD 1945 has declared the elimination of poverty, while Islam according to Al-Qur’an has clearly ordered the eradication of it which is mentioned in the term of al-faqîr andal-miskîn. But, in fact, there is a paradox between the mission and reality. Therefore, this writing intends to map the concept of poverty and try to purpose several solutions to it.Keywords: Poverty, Al-Faqir, Al-Miskin.  Abstrak Kemiskinan sampai detik ini masih menjadi momok bagi setiap individu, tidak terkecuali bagi setiap negara. Masalah kemiskinan merupakan masalah klasik yang muncul bersamaan dengan sejarah manusia itu sendiri. Dalam konteks Indonesia, UUD 1945 sudah mengisyaratkan pemberantasan kemiskinan. Pun, begitu dengan yang diisyaratkan oleh Islam sendiri. Melalui al-Qur’an, Islam dengan tegas mengisyaratkan tentang pemberantasan kemiskinan sebagaimana yang disebutkan dalam banyak kasus, khususnya dalam term al-faqîr dan al-miskîn. Namun dalam kenyataan sehari-hari, ada paradoksi yang nyata antara apa yang dicita-citakan dengan realitasnya. Dalam tulisan singkat ini, penulis akan mencoba kembali mempetakan konsep kemiskinan serta mencoba mengajukan beberapa opsi tentang penanggulangan kemiskinan.Kata Kunci: kemiskinan, al-faqir, al-miskin.

Wakaf management of UMKM pondok pesantren Wali Songo agency is managed productively and orderly. This research is aimed at knowing: 1) the influence of productive wakaf toward UMKM, 2) the influence of productive wakaf toward Wali Songo wakaf agency. This research used qualitative descriptive method. The data collecting technique used were observation, interview, and documentation. The prime data were obtained from observation and interview with KUA Pontianak chief official, managers of Wali Songo wakaf agency and UMKM owner. Meanwhile, the minor data were gained from documents of productive wakaf. Based on the result of the research, it can be inferred that: 1) Productive wakaf influenced UMKM productivity. The influences can be seen from kinds of business owned by pondok pesantren Wali Songo. 2) Productive Wakaf has vital role in wakaf agency

LAZISNU is paving the way for lower and middle class people who want to give alms through the NU Coin scheme. With the NU Coin program, they can still make donations without any objections because people can make small donations. The purpose of this research is to analyze the philanthropic model of people's economic empowerment in Koin NU through the description of Imam Syatibi's Maqāṣid Al-Sharīʿah. The research method used is a qualitative descriptive analysis approach. Sampling was conducted in several villages in Krezingan Subdistrict and at the LAZIZNU (Lembaga Amil Zakat and Sedekah NU) office in Krezingan Subdistrict. The management of NU Coins to improve community welfare is carried out by LAZIZNU Krejengan District, namely: collection of Infaq funds through NU Coins, data collection of Mustahik Infaq who are entitled to receive assistance, and finally the process of distributing Infaq in various forms. financial / economic assistance for the poor Empowerment provides financing. The management of NU coins at LAZIZNU Krejengan District is also in line with the concept of Maqashid Shari'ah because it contains an element of welfare in the form of economic empowerment.

This paper discusses the construction of residential houses that are in accordance with sharia principles, both in the art and science of designing and making construction of buildings and residences, which are then called architectural fiqh. Apart from paying attention to architecture, housing construction must also pay attention to aspects of Islamic law. All this time, the study of architecture has focused more on Islamic architecture, but no one has studied architecture in the fiqh approach. So that through the fiqh approach a new study was initiated, namely fiqh architecture. The method used in this study is an empirical-normative method that analyzes qualitatively and prescriptive using the fiqh approach, conceptual approach and contextual approach to spatial architecture. The findings of this study indicate that the construction of houses so far only pay attention to aspects of architecture only, so the need for a fiqh and architecture approach (fiqh architecture), namely building houses in accordance with sharia signs such as aspects of worship, muamalah, neighboring manners and 'urf applicable in society. Through the approach of fiqh architecture, directing to build and maintain sharia dwellings that are in accordance with sharia maqashid, namely maintaining religion, soul, reason, descent, and property.

This article examines Syaih Ali Jum‘ah's thoughts on the criticism of theories and methodologies for extracting Islamic law. Syaih Ali Jum'ah is one of the 'world-class' contemporary scholars whose studies and contributions of fatwas are widely awaited and followed. The author looks at the method of qualitative analysis of the study and the fatwa of Syaih Ali Jum'ah, that he does not only rely on the usul fiqh from the book al-Risālah by Imam Shafi'i as the only reference to explore Islamic law. But he had elaborated the usul fiqh of al-Risālah with the usul fiqh written by the ulama 'after Imam Shafi'i, such as Imam al-Ghozali and Imam Syatibi. In the sense of extracting Islamic law Syaih Ali Jum'ah has also adopted the science of mantiq and maqasid al-syariah. And not only that, he also did not close the entry of other methodologies other than the usul fiqh to strengthen, defend, support or just help validate the discovery and determination of a law. As he responded to the criticism that the methodology of social science is also an instrument of the usul fiqh. Keywords: Syaih Ali Jum‘ah's Thought; Criticism of Theory and Methodology; Mantiq Science; Maqasid al-Syariah; Social Sciences. Abtrak Artikel ini mengkaji pemikiran Syaih Ali Jum‘ah pada kritik teori dan metodologi penggalian hukum Islam. Syaih Ali Jum‘ah adalah salah satu ulama’ kontemporer tingkat dunia yang kajian-kajian dan kontribusi fatwa-fatwanya banyak sekali ditunggu dan diikuti. Penulis mencermati dengan metode analisis kualitatif dari kajian dan fatwa-fatwa Syaih Ali Jum‘ah, bahwa beliau tidak hanya mengandalkan usul fiqh dari kitab al-Rislāh Imam Syafi’i sebagai satu-satunya rujukan untuk menggali hukum Islam. Tetapi beliau telah mengelaborasi usul fiqh kitabal-Risālah dengan usul fiqh yang dikarang oleh para ulama’ setelah Imam Syafi’i, seperti Imam al-Ghozali dan Imam Syatibi. Dalam arti penggalian hukum Islam Syaih Ali Jum‘ah juga sudah mengadopsi dengan ilmu mantiq dan maqasid al-syariah. Dan tidak hanya itu, beliau juga tidak menutup masuknya metodologi lain selain usul fiqh untuk menguatkan, membela, mendukung atau sekedar membantu kevalidan penemuan dan penetapan sebuah hukum. Sebagaimana beliau menanggapi kritik agar metodologi ilmu sosial juga menjadi bagian instrumen dari usul fiqh. Kata Kunci: Pemikiran Syaih Ali Jum‘ah; Kritik Teori dan Metodologi; Ilmu Mantiq; Maqasid al-Syariah; Ilmu Sosial.

al-'Urf as a source of law has a role in social dynamics. al-'Urf can be used as a legal basis for certain conditions.  This research is qualitative research with the type of library research and uses a sociological normative approach method. The results of this research show that al-'Urf is what is considered good and right by humans in general and is done repeatedly so that it becomes a habit. al-'Urf is often equated with custom, but there is a difference, namely that the term custom only emphasizes the repetitive aspect of work, while al-'Urf only looks at the perpetrator. As for the similarities, adat and al-'Urf are work that has been accepted by common sense, embedded in the heart, carried out repeatedly and in accordance with the character of the perpetrator. al-‘Urf contributes to the flexibility of Islamic law and allows law to adapt to social changes without losing its fundamental values. This is in accordance with the fiqh rule "Al-'adah Muhakkamah" which means that customs can be the basis of law as long as they do not conflict with the Koran and hadith as well as the principles of justice.

Dunia Islam di era keemasan memiliki sederet ekonom yang telah mencurahkan pemikirannya untuk membangun kekhalifahan Islam. Salah satunya adalah Ibnu Khaldun, Abdur Rahman Ibn Muhammad (733-808 H/1332-1402 M). Sejatinya, ia adalah ilmuwan muslim yang serbabisa. Di antara sekian banyak pemikir masa lampau yang mengkaji ekonomi Islam, Ibnu Khaldun merupakan salah satu ilmuwan yang paling menonjol. Ibnu Khaldun sering disebut sebagai raksasa intelektual paling terkemuka di dunia. Ia bukan saja disebut Bapak Sosiologi tetapi juga Bapak Ilmu Ekonomi, karena banyak teori ekonominya yang jauh mendahului Adam Smith dan Ricardo. Artinya, ia lebih dari tiga abad ia mendahului para pemikir Barat modern. Muhammad Hilmi Murad secara khusus  menulis karya ilmiah berjudul Abul Iqtishad : Ibnu Khaldun. (Artinya Bapak Ekonomi : Ibnu Khaldun. 1962). Dalam karya ini, secara ilmiah dibuktikan Ibnu Khaldun penggagas pertama ilmu ekonomi secara empiris. Karya ini juga disampaikan pada Simposium Tentang Ibnu Khaldun di Mesir Tahun 1978.

Generasi masa kini harus memanfaatkan seefisien mungkin sumber daya alam yang tersedia sesuai dengan kebutuhan yang optimal. Keberlanjutan dapat dilihat dari beberapa dimensi yang merupakan dimensi yang saling berkaitan dengan keberlanjutan itu sendiri, antara lain; manusia, sosial, lingkungan, dan ekonomi. Bisnis tidak terlepas dari etika dikarenakan pertama, bisnis tidak bebas nilai. Kedua, bisnis merupakan bagian dari sistem sosial. Ketiga, aplikasi etika bisnis identik dengan pengelolaan bisnis secara professional. Perkembangan bisnis atau perusahaan, baik sebagai akibat maupun sebagai salah satu sebab perkembangan politik, ekonomi sosial maupun teknologi serta aspek lingkungan di sekitarnya, jika selama ia berinteraksi dan menghasilkan barang dan jasa bagi masyarakat yang membutuhkannya, maka bisnis atau perusahaan itu harus menyadari akan tanggung jawab terhadap lingkungannya, khususnya tanggung jawab sosial dengan segala aspeknya. Dalam Islam sendiri sangat menjunjung tinggi akan tanggung jawab sosial baik itu untuk perusahaan dan para karyawan. Dalam al-Qur’an juga dijelaskan bahwa setiap kita (manusia) akan diminta pertanggung jawaban kelak di akhirat atas apa yang telah diperbuat selama di dunia ini, begitu juga dalam sebuah hadits yang mengatakan bahwa setiap orang yang diberikan beban tanggung jawab haruslah sesuai dengan keahlian yang dimiliki dan menjunjung tinggi tanggung jawab kepada perusahaan yang telah memberikan kepercayaan bagi para karyawannya dalam menjalankan bisnis.

Before the existence of Law number 41 of 2004 concerning endowments, Indonesia has a Government Regulation number 28 of 1977 on the ownership of privately owned land, which was subsequently changed by the Compilation of Islamic Law (KHI) until finally result in Law number 41 of 2004. Along with the development, also develops problems that arise around waqf, one of which is the withdrawal of waqf by waqf heirs. In this study the authors refer to the views of the jurists, namely the views of Imam Malik and Imam Asy-Shafi’i. the research method used is comparative analytic descriptive. From the result of the study indicate that the opinion of Imam Malik waqf property is still in the hands of giver, it means that the recipient of the waqf does not have the rights to the goods or property (waqf) give, because according to him waqf is just a release of benefits. In contrast to the opinion of Imam Shafi’i showing that the property or objects as well as the benefits of the assets that have been represented have been completely separated from wāqif.

Penelitian ini berjudul “Analisis Perpres Nomor 75 Tahun 2006 Tentang Penanggulangan Hiv Dan Aids Perspektif Hukum Islam” berangkat dari data kasus di Indonesia dari Tahun 2008 terdapat 16.140 sampai tahun 2014 mengalami peningkatan yaitu dari 62 kasus meningkat menjadi 22.869 kasus. Sasaran utama kebijakan ini adalah populasi kunci (orang yang rentan tertular dan beresiko tertular, ODHA, orang yang berperilaku seksual beresiko). Metode pendekatan dalam penelitian ini adalah metode pendekatan yuridis normatif atau penelitian hukum kepustakaan. Teknik analisa data menggunakan pendekatan kualitatif, dengan menganalisa hasil penelitian yang menghasilkan data deskriptif analitis. Hasil dari penelitian adalah Perpres Nomor 75 Tahun 2006 Tentang Penanggulangan Hiv Dan Aids sudah sejalan dengan Hukum Islam.

Prosperity is the ultimate goal of every nation or region that can be achieved through economic development. One of its indicators is Human Development Index (HDI) of the region. This research is aimed at identifying the effect of economic development and capital expenditure towards HDI. The data used in the research were panel data gained from fourteen cities/regencies in West Kalimantan in 2008 to 2012. The data were analysed by means of fixed effect method. The findings show that economic development and capital expenditure positively and significantly affect human development index.

The number of basic problem in inheritance case is the first factor in determining of the share value. In common, the total share of all the heirs at every case is equal to the number of basic problem. Because of the number of basic problem is the illustration of the property value which divided by the heirs. However, the number of share from all the heirs’ combination can be difference with the basic problem. Then, this research describes about the numbers of basic problem and the differences of share total and the basic problem at heirs’ case. The kind of this research is a library research with the qualitative and conceptual approach model. Afterwards, it analyzed with the content analysis. The result explained that the numbers of basic problem can be taken from the denominator number of heirs’ portion or KPK from it denominator number. The numbers of basic problem are only seven; they are 2, 3, 4, 6, 8, 12, and 24. Three of them are 6, 12 and 24. While the number 2, 3, 4 and 8 will not happened ‘aul in finishing heirs’ case. The problems of ‘aul is the heirs’ case when the total of share of the whole heirs is bigger than the number of basic problem. For its finishing, the combination share of all heirs become as the basic new problem to change the first basic problem. Then, to know the value of share, all of wealth is divided with the second problem, it is not with the first basic problem.

Abstract Article 28 (a.1) of the Rome Statute of the International Criminal Court 1998 states that the commander shall be criminally responsible for crime if it meets the element of knowing or should know that his troops were commiting or about to commit a crime. This is different for civilian officials or superiors who are only criminally responsible for crime if the superiors either knew, or consciously disregarded information which clearly indicated, that the sobrodinates were commiting or about to commit such crimes (article 28 (b.1). These two rule differences (for commanders and civil officials) are believed to be article 28 has weakened the power of dolus and culpa elements or even ignorance of subordinate crimes. It is necessary to see the provisions of the commander's responsibility from the perspective of Islamic criminal law which may differ from both the element and punishment. This paper highlighted the genocide crime. Genocide means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious groups (article 6 of the Rome Statute of 1998). The Islamic criminal law does not govern the genocide but has regulated punishment for the person who ordered the criminal acts (murder) as well as punishment for acts committed intentionally or unintentionally. From the existing principles of Islamic criminal law can be drawn a legal argument about punishment for the commander in which his forces committed a genocida crime.Keywords: Responsibility of Commander, Islam Criminal Law (Jinayah). Abstrak Pasal 28 (a.1) Statuta Roma 1998 menyebutkan bahwa komandan bertanggungjawab secara pidana jika memenuhi unsur mengetahui atau seharusnya mengetahui bahwa pasukannya melakukan suatu tindak pidana. Hal ini berbeda untuk pejabat sipil atau atasan dimana yang dikenakan tanggungjawab pidana hanya yang mengetahui atau secara sadar tidak menghiraukan informasi bawahan yang melakukan tindak pidana (pasal 28 (b.1). Dari kedua perbedaan aturan (untuk komandan dan pejabat sipil) diyakini pasal 28 telah melemahkan kekuatan elemen dolus (kesengajaan) dan culpa (kelalaian) atau bahkan tidak mengetahui sama sekali kejahatan bawahan. Perlu kiranya melihat ketentuan mengenai pertanggungjawaban komandan dari perspektif hukum pidana Islam yang kemungkinan memiliki perbedaan baik dari unsur maupun penghukumannya. Penghukuman tindak pidana yang disorot dalam tulisan ini adalah genocida. Genocida adalah perbuatan yang dilakukan dengan maksud untuk menghancurkan atau memusnahkan seluruh atau sebagian kelompok bangsa, ras, kelompok etnis, kelompok agama(pasal 6 Statuta Roma tahun 1998). Hukum Pidana Islam tidak mengatur mengenai genocida namun telah mengatur hukuman bagi orang yang menyuruh melakukan perbuatan pidana (pembunuhan) serta hukuman bagi perbuatan yang dilakukan dengan sengaja atau tidak sengaja. Dari asas-asas Hukum Pidana Islam yang telah ada dapat ditarik suatu argument hukum tentang hukuman bagi komandan yang mana pasukannya melakukan tindak pidana genocida.Kata Kunci: Tanggungjawab Komandan, Hukum Pidana Islam (Jinayah), Genocida.

Currently there are so many problems that this nation faces. Muslims as a part of thenation must take part in recovering economic condition.Therefore,Muslims especially those youngstersshould be galvanized to become great entrepreneur.The spirit of Muslimsentrepreneurship can be established through education at home, surroundings, and school. There are several strategies to internalize entrepreneurship spirit for Muslims: first, their confidence should be boosted.Second, their motivation to work hard must be enhanced. Third, they should be taught to become open-minded persons so that they are able control themselves. Fourth, they should be trained to be dependable or istiqāmah. Fifth, they should be trained to be accurate and precise. Sixth, their creative thinking should be improved. Seventh, they should be trained to solve complicated and various problems. Eighth, they should be trained to be objective in judging something.

This article analyzes Sheikh Yusuf al-Qaradhawi's ijtihād method regarding the permissibility of abortion for rape victims. The research method used in this study is a literature study using qualitative analysis of the fatwa of Sheikh Yusuf al-Qaradhawi and related documents. In the Qur'an and hadith there is no text that allows abortion, but according to Sheikh Yusuf al-Qaradhawi abortion due to rape is permissible if the udzur is getting stronger then the rukhsah is more clear and if it happens before the age of forty days, then that is closer to rukhsoh (permissibility). The purpose of the rukhsah is to eliminate the harm that occurs to the pregnant woman.

Artikel ini membahas teori hukum positif dengan para penganut dari positivisme hukum, dihubungkan dengan relevansi Hukum Islam pada konsep taqnin Al-Ahkam tentang Pinjaman online berbasis aplikasi kerdivo. Para penggagas teori hukum positif, diantaranya Jeremy Bentham, John Austin, Hans Kelsen dan HLA Hart merupakan para filsuf hukum, atas pemikirannya yang berbeda lahir pula beberapa teori hukum dari masing-masing namun tetap berada dalam lingkup aliran positivisme hukum. Hirarki hukum di Indonesia merupakan salah satu hasil adopsi teori hukum yang dicetuskan Hans Kelsen yakni Grundnorm (Hirarki hukum), yang merupakan pengaruh dari hukum belanda selama menjajah Indonesia. Sebagai kehidupan masyarakat muslim di Indonesia aturan dalam bertindak dibutuhkannya pedoman yang bersumber dari Qur`an dan Sunnah yang kemudian mewujudkan adanya Undang-undang nasional yang mengandung aturan Hukum Islam atau disebut juga Taqnin Al-Ahkam atau positivisasi Hukum Islam. Metode penelitian dalam artikel ini penulis menggunakan metodologi penelitian hukum normatif, untuk meninjau hirarki perundangan dalam pinjaman online berbasis aplikasi kredivo dan menghasilkan kepastian hukum sebagai perlindungan transaksi pinjam-meminjam yang dapat dihubungkan pada cara pandang Hukum Islam. Berkembangnya zaman dan teknologi memunculkan banyak inovasi baru terutama dalam transaksi keuangan, hal ini memberikan banyak kemudahan namun tidak luput pula dari risiko salah satunya adalah jasa pinjaman digital sekaligus pembiayaan kredit online berupa aplikasi kredivo. Sebagai masyarakat muslim yang tergiur dengan pernyataan bunga 0% banyak yang tergiur menggunakannya tanpa melihat sisi Hukum Islam dalam bertransaksi ekonomi.

The phenomenon of the use of the human mind that sometimes exceeded the limits in the terminology of Islamic law became a restlessness of Muhammad Sa`id Ramadhan Al-Buthi. Maslahat (goodness) in the view of Sa`id Ramadhan Al-Buthi was not an argument that was independent but must be supported by other propositions. Therefore, responding to this phenomenon, He created a limitation in the concept of goodness. According to him, as stated in his book Dlowabith al-Maslahah fi al-Shari`ah al-Islamiyyah, Maslahat could be accommodated into Islamic law if it fulfilled several criteria as follows: first, that the goodness was still within the scope of Shariah purposes (Maqashid al-Syar`iyyah). Second, it did not contradict the Holy Qur`an. Third, it was not contrary to sunnah. Fourth, it did not contradict with qiyas. Fifth, it did not conflict with higher maslahat. Thus, in the view of Sa`id Ramadhan Al-Buthi concept of the charity included hifdz ad-din, hifdz an-nafs, hifdz al-aql, hifdz an-nasl, hifdz al-mal. Its implementation was certainly based on the order. The higher maslahat has to be taken precedence over form the lower. Last but not least, Al-Maqashid Al-Syar`iyyah was the goal of Islamic Law to achieve the maslahat of humanity both in the world and the hereafter.

The methodology of Islamic law is a very determining factor in Istinbâth (Islamic law deduction). However, the systematic methodology of Islamic law had not been invented yet in the early period of Islamic law development. In that period every mujtahid thought based on his own way of thinking to formulate Islamic law. This deliberate thought engendered various schools of thought of uṣūl al-fiqh. This writing is aimed at describing the schools of thought of uṣūl al-fiqh. The Islamic scholars categorize them into two board categories: the uṣūl al-fiqh of Shāfi’iyah and the uṣūl al-fiqh of Hanāfiyah. The uṣūl al-fiqh of Shāfi’iyah is named “the methodology of kalam scholar” and is a model for scholar of shāfi’iah, Mālikiyah, Shiah Imamiyah, Zaidiyah and also for kalam scholar of Mu’tazilah and Ash’ariah. The uṣūl al-fiqh of Hanāfiyah is identical to fiqh development. Viewed from source aspect, the writer of this school of thought depends greatly on fatwās and istinbāṭ of its predecessors. Viewed from arrangement aspect, the uṣūl of this school of thought arrangement is always followed by fiqh discussion. Such a dichotomy is worth questioning in tajdīd of uṣūl al-fiqh.

This study is motivated by the frequent occurrence of problems in financing contracts between customers and BTM Mulia Babat Lamongan, including unsustainable credit issues and defaults. As commonly believed, the emergence of a sharia-based economic system is expected to provide solutions to various economic challenges faced by the community. However, The existence of facts about the emergence of various problems in the implementation of hiwalah at BTM Mulia became the spark of the author's interest in conducting this research. This research aims to address the following questions: (1) What are the common issues arising from debt agreements at BTM Mulia? (2) How is the hiwalah contract implemented at BTM Mulia Babat as a solution to debt problems? (3) Does the implementation of the hiwalah contract at BTM Mulia Babat comply with Sharia Economic Law? This field research collects data directly from BTM Mulia and can be classified as empirical legal research. The study employs a descriptive qualitative approach with a deductive framework, focusing on the legal actions (tasarruf) involved in the implementation of hiwalah contracts at BTM Mulia. The findings of this study are as follows: Firstly, common problems in hiwalah implementation include customers failing to fulfill their contractual obligations, resulting in payment arrears or defaults. These issues stem from two main factors: the customer's economic condition and the customer's or debt collector's character. To address these problems, BTM Mulia follows these steps: (1) conducting regular billing, (2) issuing warning letters (SP 1, 2, and 3) if billing is ignored, (3) engaging in deliberation with the customer if there is no response, and (4) seeking resolution through the Religious Court if necessary. Secondly, BTM Mulia Babat implements hiwalah financing contracts in accordance with the terms and pillars outlined in Sharia Economic Law, specifically using the hiwalah bil ujroh contract. Thirdly, the implementation of hiwalah financing agreements at BTM Mulia Babat generally aligns with Sharia Economic Law, indicating that the institution's practices are largely compliant with sharia principles.

This article aims to examine the loan on the pay later feature provided by the shopee marketplace. Shopeepaylater provides assistance in the form of instant loans for users who want to buy the desired item. Loans provided cannot be cashed and can only be used at the shopee marketplace. To get a shopeepaylater loan limit, the user must meet the requirements set by Shopee. The nominal loan limit given to each user is different. The terms of the loan service provided are in the form of 1x installment/Buy now, pay later and in installments of 2 months, 3 months, 6 months and 12 months. This research uses an empirical method that is descriptive with a qualitative approach. The primary data source in this study were shopeepaylater users. Meanwhile, secondary data were obtained from related books and documents. The loan between the borrower and the shopee have met the pillars and qardh requirements. However, in determining the handling fee, the shopee sets the fee as a percentage. Based on the Fatwa of the National Syari'ah Council NO.19/DSNMUI/IV /2001 concerning Al-Qardh, does not allow handling or administration fees based on calculating a percentage of the amount of qardh funds given. There are differences opinion of credit practice to conclude, credit practices are not allowed as there is an additional price is usury, while usury is prohibited in islam. Some opinion that allow the credit practice is clear on the grounds of the akad. Because they observe from the general proposition that allows. As long as the additional price on the postponement is a fair and reasonable price, and there is no coercion both sides.

The purpose of this study is to describe Rolaty fees for intellectual property rights in Indonesia, according to Islamic law. The method used in writing this study is the library literature method. Data analysis using four stages, starting from data collection, data classification, data filtering, and drawing conclusions. Based on the results of the analysis, it can be concluded, first, royalties are compensation for the utilization of the Economic Rights of a Work or Related Rights Products received by the creator or the owner of the related rights. Royalty fee is a fee that must be paid periodically for the use of concepts, systems, inventions, processes, methods, logos, brands or names based on a franchise agreement, whether or not accompanied by a minimum or maximum amount of certain royalties. Second, in the rules of Shari'ah, matters relating to the distribution of business profits must be determined first at the beginning of the contract (contract). Royalty fee known in the contract or book printing cooperation agreement is an equation of profit sharing (profit) in muamalah fiqh, the size of which can not be set at the beginning except the profit ratio

Kemunculan entitas bisnis Islami seperti bank-bank dan lembaga keuangan Islam sebagai organisasi yang relatif baru menimbulkan tantangan besar. Para pakar syariah Islam dan akuntansi harus mencari dasar bagi penerapan standar akuntansi yang berbeda dengan standar akuntansi entitas bisnis konvensional seperti telah dikenal selama ini. Standar akuntansi tersebut menjadi kunci sukses bagi entitasbisnis Islami dalam melayani masyarakat di sekitarnya sehingga, seperti lazim-nya,harus dapat menyajikan informasi yang cukup, dapat dipercaya, dan relevan bagi para penggunanya, namun tetap dalam konteks syariah Islam.

This study aims to analyze the murabahah financing contract at the Ahmad Yani branch of the Bank Syariah Indonesia in Pontianak City. Murabahah is a form of buying and selling goods at a cost and profit taken by the seller must be conveyed to the buyer in detail and clearly. The problem in this study is how the subject and object of the murabahah financing contract at Bank Syariah Indonesia. In the study method used is normative legal research method, the data obtained are primary data, secondary data and the results of interviews with bank syariah Indonesia employees and murabahah financing contracts. The objects of this study are murabahah contracts, Bank Syariah Indonesia employees who know murabahah financing products, and regulations related to murabahah, whether it is the DSN-MUI fatwa on murabahah, as well as the Sharia Economic Law Compilation. The results of the research conducted by the researcher are the subject in the murabahah financing contract at the Islamic bank, namely the subject actor from the bank can be done by his staff, namely when doing the murabahah contract it can be signed by the marketing staff and the bank leadership is quite knowledgeable. The murabahah object in the murabahah financing contract at the Syariah Bank is not available at the time of the contract but is only given money, and the murabahah object is not fully controlled (not yet available). However, the bank represents the purchase of the murabahah object to the customer by means of a wakalah agreement to purchase it himself to a third party (supplier), and the bank only approves the customer's submission in the desired murabahah object.

Isu tentang hak dan kedudukan wali nikah dalam hukum Islam merupakan salah satu objek perdebatan dalam sejarah perkembangan hukum Islam. Para ulama mazhab, bahkan hingga saat ini belum mencapai kesepakatan tentang hukum pernikahan yang dilakukan tanpa adanya wali.. Perbedaan tersebut bertolak dari pemahaman para ulama mazhab terkait dengan dasar hukum hadis yang digunakan sebagai sumber dalam menggali hukum. Kajian ini dibatasi pada dua permasalahan berikut: (1) Bagaimana hak dan kedudukan wali nikah menurut pandangan mazhab empat (Hanafi, Maliki, Syafi’i, dan Hanbali)?; (2) Bagaimana hak dan kedudukan wali nikah tersebut apabila ditinjau dari konteks kekinian? Penelitian ini adalah penelitian pustaka (library research), sedangkan model analisis yang digunakan adalah analisis perbandingan (comparative analysis) dimana dalam hal ini penulis berusaha memperbandingkan konsep hukum wali nikah menurut pada ulama mazhab dengan konteks sosial yang berkembang saat ini. Hasil penelitian ini adalah: (1) Mayoritas ulama mazhab sepakat bahwa pernikahan tidak sah jika dilakukan tanpa wali. Namun demikian tidak ada keterangan yang tegas mengenai hak dan kedudukan wali dalam pernikahan dalam arti apakah seorang wali cukup hadir dalam pernikahan anak perempuannya, ataukah seorang wali mempunyai hak untuk mengizinkan atau membatalkan suatu pernikahan yang akan dilaksanakan. Berbeda dengan jumhur ulama, mazhab Hanafi berpendapat bahwa pernikahan dianggap sah meskipun tanpa adanya wali nikah. (2) Terkait dengan apakah hukum wajibnya wali dalam pernikahan bersama hak ijbar yang melekat padanya masih relevan dengan situasi kekinian? Penulis dalam hal ini berpendapat bahwa 'illat hukum dari wajibnya kehadiran dan izin wali dalam pernikahan adalah untuk memelihara kemaslahatan anak gadis yang hendak menikah dan melindunginya dari kemudharatan akibat pernikahan tersebut (disebabkan karena anak gadis yang hendak menikah belum dewasa atau tidak memiliki pengalaman yang memadai dalam memilih pasangan hidup), maka kehadiran wali adalah wajib selama 'illat hukum tersebut masih ada dalam suatu pernikahan. Sebaliknya, ketika 'illat hukum yang dimaksud sudah tidak ditemukan dalam suatu akad pernikahan, misalnya bagi pernikahan seorang perempuan yang telah dewasa, terdidik, dan mampu memilih yang baik dan buruk bagi hidupnya, maka dalam konteks ini kewajiban menghadirkan wali dan meminta persetujuannya tersebut tidak diperlukan lagi.

Penelitian ini berangkat dari persoalan bahwa kesalahan menetapkan waktu shalat dalam hitungan menit mengakibatkan ibadah yang dilakukan tidak sah, bahkan akan terjebak pada ibadah yang diharamkan. Misalnya, antara matahari sedang terbenam sampai terbenam memerlukan waktu + 6 menit 32’ (dengan asumsi diameter matahari 32′ + refraksi 34′=1º38’) saja; ketika matahari sedang tergelincir sampai tergelincir memerlukan 4 menit 16 detik (asumsi diameter 32′x2=1º4’). Ini berarti, dalam limit waktu tersebut adalah waktu yang diharamkan beribadah. Pada sisi lain, untuk kebutuhan praktis, masyarakat tidak hanya menggunakan jadwal shalat yang dihisab di koordinat setempat, tetapi terdapat jadwal shalat dengan sistem koreksi. Koreksi yang terdapat dalam jadwal shalat yang beredar di masyarakat dilihat dari sisi astronomi hanya mempertimbangkan bujur tempat, tidak mempertimbangkan lintang tempat. Karena itu, penelitian ini bertujuan merumuskan waktu shalat sistem konversi yang akurat. Hasil penelitian merumuskan bahwa 1). Perbandingan waktu shalat antara hasil konversi dengan waktu Shalat yang disusun dengan menggunakan koordinat setempat menunjukkan bahwa untuk Pulau Gelam, Kendawangan, Manis Mata, Temajuk, Marau, Paloh, Pulau Serutu, Sejangkung, Pulau Karimata, Jawai, Nanga Tayap, Seluas, Pemangkat, Sanggau Ledo, dan Embaloh memiliki Perbedaan antara +5 menit sampat -6 menit. Dengan demikian untuk tempat-tempat tersebut tidak bisa menggunakan jadwal shalat sistem konversi dari kota Pontianak. 2). Akurasi koreksi waktu yang digunakan dalam jadwal shalat bahwa terdapat beberapa markas yang koreksi waktunya tidak tepat yakni Jongkong, Menukung, Bika, Nanga Bunut, Nanga Soyan, Nanga Suruk, Nanga Taman, Putussibau, Sanggau Ledo, dan Sei Mayam. 3). Akurasi jadwal shalat yang menggunakan sistem koreksi memiliki akurasi apabila selisih lintang tempat < 1,1666667º atau 1º10’. Apabila melebihi 1º10’ maka waktu shalat sistem koreksi waktu tidak akurat, artinya tidak dapat digunakan sebagai jadwal waktu shalat.

This article discusses the right to draw up a sale contract according to Indonesian civil code and the law compilation of Islamic economy. This right includes a statement that everyone is free to draw up a contract as long as it is not against laws, norms, and social order. The right to draw up a contract is stated in Indonesian civil code, article 1493 in connection with article 1338 clause (1). However, the contract must be based on conditions mentioned in article 1320. Meanwhile, according to the law of Islamic economy, the right to draw up a contract (Huriyyatul Aqad) must be in accordance with social system, ethics, and sharia - in other words, a contract drawn up against sharia is unacceptable. Keywords: Freedom of contract, buy and sell, Kitab Undang-Undang Hukum Perdata, Hukum Ekonomi Shariah.

Islamic Shari’ah is very concerned about the realization of welfare and general benefit in the life of the nation and state. Public benefit accommodates the interests of all parties regardless of faith, class, skin color and does not contradict with Islamic law (Qur'an, hadith, ijmâ and qiyas). Maslahah 'âmmah is the benefit that leads to the principle of justice, freedom and human equality in front of law. Maslahah 'âmmah must have the principle of syûra (deliberation), Maslahah 'âmmah is determined, must go through representative institutions as the aspirations of the people, as well as for their interests, which is decided in the Law on people's representative institutions (majlis istisyâri) which the government must guide as honest executors and consequently, and there must be positive support and control over representative institutions as formulators (legislative), as law enforcing judiciary (judiciary). The implication of the difference in the concept of maslahah 'âmmah will increase the breadth of the concept or make it easier to limit and seek decisions of public interest (maslahah 'âmmah), in accordance with the times that are increasingly rotating in the midst of life. Because in essence, all of this comes down to one goal, namely the realization of benefit 'âmmah (universal goodness). Ijtihad produced by Nahdlatul Ulama, in realizing maslahah 'ammah and rejecting danger, is elastic in accordance with the times and conditions. Because the two concepts of NU and madzhâhib al-Arbâ'ah can complement or strengthen both of them, and the decisions that NU come up are stronger. Because NU in formulating maslahah 'âmmah only adds or completes it. For example, decisions must be based on the provisions of syûra (voice of government and people).

AbstractIn Islam, monopoly is called as Ihtikar or treasuring act. This act is banned since it has negative effect on supply of goods that can lead market instability and distortion. Generally, government may impose monopoly that includes three elements: water, grass, and fire. It is a juridical normative library research on the act of monopoly conducted by big companies such as PT. Indofood. Monopoly can cause negative and positive effects to society. According to Islam, the main goal of economy is gaining big social benefits, so that any act against the principle is beyond Islamic teaching. Further, monopoly and speculation do not fit the poor and even contradict sharia due to the higher price affected by the act. According to law concerning business in Indonesia No. 5 of 1999, the act of monopoly is forbidden, while based on Islamic perspective, monopoly is permitted as long as there is no ihtikar or treasuring, especially of staple foods. Thus, government has an important role to control monopoly by dismissing treasuring act.Keywords: Concept, Monopoly, Islamic Business. Abstrak Monopoli dalam islam disebut ihtikar yaitu perilaku menimbun . Perilaku ini dilarang karena akan berpengaruh negatif terhadap jumlah barang yang tersedia sehingga ketersediaan dan permintaan barang menjadi tidak stabil, terjadi distorsi pasar. Secara umum, monopoli oleh negara tertuju dalam tiga hal yaitu air, rumput dan api. Penelitian ini menggunakan yuridis normatif, bahan-bahan yang dikumpulkan dengan studi kepustakaan. Penelitian ini membahas perilaku tindakan monopoli. Tindakan tersebut dilakukan oleh para perusahaan besar seperti PT. Indofood. Eksitensi monopoli dalam suatu kegiatan ekonomi dapat terjadi dalam berbagai jenis, ada yang merugikan dan ada yang menguntungkan perekonomian dan masyarakat. Dalam perekonomian Islam yang terpenting ialah keinginan untuk mencapai keuntungan sosial yang sebanyak-banyaknya. Oleh sebab itu, setiap kegiatan ekonomi yang mungkin merintangi tujuan ini tidak dapat dinyatakan bersifat islami. Apabila dilihat dari norma kebajikan dan pemeliharaan untuk golongan miskin tidak mungkin kita menganjurkan usaha monopoli dan spekulatif dalam Islam. Pada umumnya, pelaku monopoli menetapkan harga yang lebih tinggi untuk hasil produksinya. Maka eksploitasi sangat berhubungan dengan gagasan monopoli. Dalam pandangan hukum bisnis di Indonesia, praktik monopoli ini dilarang. Hal ini tertuang dalam undang-undang No. 5 tahun 1999. Dalam pandangan hukum islam monopoli boleh dilakukan asalkan tidak melakukan penimbunan atau ihtikar. Terutama praktik ikhtikar pada bahan makanan pokok. Di sini terlihat jelas betapa pentingnya peran pemerintah untuk menekan monopoli dengan melakukan berbagai upaya menghilangkan penimbunan.Kata Kunci: Konsep, monopoli, bisnis Islam.

Abstrack Justice is the core of law. However, the barometer of justice based on human’s consideration always changes according to time and place (tagayyur al-ahkām bi altagayyir al-azminah wa al-amkinah). The concept of legacy portion between man and woman, 2:1 in surah An-Nisā verse 11-12 always become a problem especiallywhen it is viewed from the equality of right and gender. Hence, the philosophy of Islamic law is then considered as an alternative to solve the problem. According to distributive justice perspective the legacy portion of 2:1 is fair since it iscommensurate with the responsibility and the right of both sides. It relates to the duty of a husband to take care of his parents after getting married. If then the woman take over the responsibility or do the same, it still do not change the portion. The problem above may be overcome through the concept of al-ahliyah al-wujūb in order to share the portion equally between man and woman.

Marriage in Islam is the sunnatullah of the Prophet Muhammad, where the rights and obligations of husband and wife are reflected in the daily life between husband and wife. In Law Number 1 of 1974 concerning marriage is to form a happy and eternal family, each husband and wife help each other and complete in order to achieve physical and spiritual well-being. Happiness in the household often does not run smoothly so it is difficult to maintain the integrity of the household. Finally the husband and wife broke the marriage bond by divorce so that it ended up in the Religious Court. The purpose of this study was to determine divorce and the legal consequences of dissolution of marriage. This study uses the type of research in the form of a library or research library. In general, the research method used is normative juridical research, namely research whose data is directed and focused on research in the form of library materials. The results of this study are divorce factors are economic factors, lack of family harmony, domestic violence, low understanding of religious values, not understanding marriage law or the Marriage Law, lack of socialization by related parties who handle marriage and lack of responsibility in household. Divorce can eliminate the marriage bond so that after losing the marriage bond the wife is no longer lawful for her husband.

Abstact This research aimed to analyze the different financing calculation for buying house between conventional and Islamic bank. The sample of the research is a conventional bank, bank Mandiri while bank BRI syariah represented Islamic bank. This research was conducted in Pontianak in 2016. It was a qualitative research, and the data were collected through interview with both banks’ financing staffs. The results show that the interest calculation of bank Mandiri is based on interest instrument of first year that is 9.50%. Then, because of monthly installment changes annually according to market interest rate, Bank Mandiri through its KPR as a financing product prefers to use annuity interest. This makes interest of KPR Mandiri is cheaper than that of KPR BRI syariah. Yet, BRI Syariah applies fixed monthly installment from the first to last month. It makes the monthly installment of KPR BRI Syariah is cheaper than that of Mandiri.Keywords: Comparison, Financing, KPR, Conventional Bank, Islamic Bank.  Abstrak Penelitian ini ingin mencoba untuk menganalisis perbedaan perhitungan pembiayaan kepemilikan rumah antara bank konvensional dan bank syariah. Bank konvensional diwakili oleh bank Mandiri, sedangkan bank syariah diwakili oleh bank BRI Syariah. penelitian ini dilakukan di Pontianak pada tahun 2016. Metode yang digunakan untuk menjawab masalah dengan menggunakan pendekatan kualitatif, yakni denan melakukan wawancara dengan staf bagian kredit/pembiayaan. Selanjutnya dilakukan perbandingan harga yang ditawarkan oleh masing-masing bank dengan mengacu pada plafont kredit/pembiayaan.Hasil analisis menunjukkan bahwa perhitungan bunga Kredit pada bank Mandiri menggunakan instrumen bunga dengan bunga tahun pertama adalah 9,50%. Karena kredit (cicilan bulanan) setiap tahun tidak sama dan tergantung pada tingkat bunga pasaran, maka bank Mandiri dalam hal kredit KPR nya menggunakan bunga anuitas tahunan. Jika dibandingkan selisih harga antara KPR bank Mandiri dengan bank BRI syariah produk KPR non subsidi lebih mahal KPR BRI Syariah, namun berbeda dalam penetapan bunga. BRI Syariah menggunakan angsuran tetap dari bulan pertama sampai dengan akhir angsuran. Jika dibandingkan antara prosuk KPR Mandiri Primary dengan KPR BRI Syariah bersubsidi, lebih murah KPR BRI Syariah dan sistem angsuran juga berbeda dimana BRI tetap menggunakan sistem angsuran yang tetap dari awal sampai dengan akhir angsuran, sedangkan KPR Mandiri tahun pertama tetap dan tahun selanjutnya mengikuti suku bunga pasar KataKunci: Perbandingan, Pembiayaan, KPR, Bank Konvensional, Bank Syariah.

In Islam, marriage is considered as a strong bond between a man and a woman which aims to form a stable and lasting family as well as Sakinah, mawaddah, and rahmah. This marriage is considered as a valid contract between the two parties and has clear rules and obligations. However, opinions regarding mut'ah marriage differ among Islamic scholars and schools of thought. Some scholars hold that mut'a marriage is a permissible practice under certain circumstances, while others strictly prohibit it. This research is library research, this research is classified as qualitative research and to combine Sunni and Shia opinions, a comparative method is used. The results of this study are that the Sunnis agree that the law of mutah marriage is unlawful, while the Shiites argue that the law of mutah marriage is halal. This legal difference occurs because of differences in the interpretation of the hadiths they use in hujjah. Both Sunnis and Shiites have hadiths that strengthen their respective arguments.

This research is qualitative, the type of research is library research and uses a normative juridical approach. The data collection method used was a literature study. The results showed that; 1) The meaning of the rule (Ijtihad Does Not Cancel Other Ijtihad), namely the rule (Ijtihad Does Not Cancel Other Ijtihad) means that ijtihad cannot produce a product that has been implemented at a certain time and place, it cancels the legal product of an ijtihad result. at one time and another. 2) The validity of the principle (Ijtihad does not cancel other Ijtihad), namely the honesty of this principle can be seen from the existence of the arguments that legalize it. Starting from the hadith until then the consent of a friend, as we have stated, this can be noticed from a caliph 'Umar who did not annul or cancel his predecessor's opinion or ijtihad, namely Abu Bakr. 3) Implementation of the rule (Ijtihad does not cancel other Ijtihad), which can be seen from the examples in the literature that discuss al-Qawa'id al-Fiqhiyyah. This rule is valid as long as it does not violate or contradict the nas, consent, qiyas jaliy, the words of the 4 schools, and it is clear that the judge's error is the result of the law, cause, or method. Also, ijtihad must be equally strong, it cannot be just one of them, and finally, that the implementation of ijtihad has been legitimized by Fatwa or Qa ataupunā. So the implementation of this rule can be noticed in existing examples and this rule is not always able to be implemented or implemented, because several things have been mentioned regarding the exceptions regarding this rule.

Ushul Fiqih merupakan dasar dari ilmu fiqih, yang berperan sebagai pondasi dalam menentukan hukum, klasifikasi argumentasi serta situasi dan kondisi yang melatar belakangi adanya dalil-dalil. Di dalam pembahasan Ushul fiqh terdapat al-Nahyu, yang memiliki makna larangan dalam melakukan suatu hal yang dilarang oleh Syariat. Artikel ini akan membahas tentang konsep al-Nahyu dan implementasinya dalam menetapkan hukum Islam. Tujuan pembahasan ini , adalah untuk memahami cara penetapan hukum Islam sesuai dengan yang telah ditetapkam oleh ulama ushul fiqh dalam memahami al-Quran dan Hadith. Artikel ini merupakan kajian pustaka yang menggunakan metode pengumpulan data secara dokumentasi yang berasal dari bahan rujukan yang berkaitan seperti buku, jurnal dan lain-lain. Kemudian di analisis secara deduktif, induktif dan komparatif. Ada Ketentuan Larangan: Nahi menunjukkan bahwa undang-undang melakukan tindakan yang dilarang kecuali ada indikasi yang menunjukkan undang-undang lain, larangan menunjukkan fasad (rusak) dari tindakan yang dilarang jika dilakukan, Nahi menunjukkan haram, Nahi menunjukkan larangan sesuatu, perintah untuk lawannya, Nahi menunjukkan larangan mutlak, Nahi menunjukkan larangan ibadah, Nahi menunjukkan larangan di mu'amalah.

This article discusses the characteristics and nature of the fatwa of Sharia Economic Law in depth by discussing the solution to bad credit issued by the DSN-MUI. The need of the Muslim community for legal equivalence in economic transactions has led the Indonesian Ulema Council to formulate a special institution to jointly sharia the economy of the community and socialise the Islamic economy. This is proof that the conventional economy cannot fulfil the expectations of Muslims to be able to practice sharia in a kaffah manner in various aspects of life. The establishment of the National Sharia Council (DSN) as a special institution that focuses on issuing fatwas on Islamic economic law is a motivation for Muslims in transactions, fatwas based on the Qur'an sunnah and ijtihad of scholars are milestones that distinguish Islamic economic transactions and conventional economics. The role of world scholars in seeing the rules of a country is a scientific contribution, especially from the fatwa issued as a solution to bad credit. The majority of scholars oppose the fatwa because it is considered no different from usury jahiliyah. This research uses a descriptive analysis approach sourced from literature studies.

Suami yang berprofesi sebagai sopir truk merupakan sebuah pilihan. Hal inilah yang terjadi di Desa Sukanegara kec.Tanjung Bintang kab. Lampung Selatan. Profesi ini identik dengan memiliki jam kerja yang tidak pasti, pulang tidak sesuai yang diinginkan dikarenakan perjalanan jauh dan memakan waktu yang cukup lama, kekhawatiran terjadi perselingkuhan karena kesempatan mencari pasangan lain sangat terbuka lebar, sehingga hal ini diduga dapat mempengaruhi keharmonisan rumah tangganya. Selanjutnya akan dibahas lebih lanjut Bagaimana tinjauan keluarga sakinah terhadap rumah tangga sopir truk di Desa Sukanegara? Kesimpulan dari hasil penelitian ini adalah Rumah tangga di kalangan sopir truk di Desa Sukanegara belum sesuai dengan standar dan konsep penerapan agar terciptanya rumah tangga harmonis menurut ajaran Islam. Oleh karena itu, mayoritas dari rumah tangga di kalangan sopir truk di Desa Sukanegara tidak dapat mewujudkan rumah tangga harmonis.

Institut Agama Islam Negeri (IAIN) Pontianak sebagai salah satu lembaga pendidikan tinggi khususnya di Kalimantan Barat yang menawarkan usaha jasa berupa pendidikan tinggi tentu harus selalu berupaya mengembangkan usaha jasa di bidang pendidikan tinggi Islam sehingga mampu menjaga eksistensinya sampai kapan pun serta mengembangkan diri secara terus menerus sehingga semakin tumbuh dan berkembang menjadi institusi perguruan tinggi yang terbesar khususnya di provinsi Kalimantan Barat. Institut Agama Islam Negeri (IAIN) Pontianak selama ini telah melakukan berbagai upaya guna tetap mengokohkan eksistensinya ditengah persaingan antar perguruan tinggi. Berbagai upaya juga dilakukan untuk meningkatkan kepuasan para mahasiswa. Mahasiswa yang memperoleh dan merasakan secara langsung pengalaman terhadap jasa yang diberikan oleh kampus IAIN Pontianak. Melalui Sense, Feel, Think, Act dan  Realte mahasiswa dapat memberikan pengalamannya terhadap kampus IAIN Pontianak.

Pembangunan di bidang pertanian dan perkebunan pada tahapan tertentu akan membuka ruang pengembangan bisnis agribisnis dan investasi pihak ketiga di suatu wilayah. Masuknya investor pada wilayah bisnis perkebunan (baca: sawit) akan menjadi stimulus berdirinya pabrik-pabrik pengolahan kalapa sawit dan membuka lapangan pekerjaan bagi masyarakat lokal maupun “pendatang”. Berdirinya perusahaan perkebunan kelapa sawit berdampak terhadap perekonomian nasional maupun perekonomian masyarakat lokal (baca: Kabupaten Landak atau provinsi Kalimantan Barat). Pendapatan Asli Daerah (PAD) akan meningkat, diperoleh dari pajak perusahaan dan pabrik. Perubahan ekonomi juga dirasakan dengan tumbuhnya pusat-pusat ekonomi dan maraknya bisnis lainnya, seperti perumahan. Pembangunan perkebunan kelapa sawit juga berdampak terhadap perubahan sosial masyarakat.Tingkat pendidikan dan kesehatan masyarakat lokal menjadi lebih baik, angka putus sekolah berkurang dan asupan gizi bagi anak-anak dapat dipenuhi.

Penelitian ini meneliti perilaku membujang yang banyak kita jumpai di masyarakat. Hal ini lantas menimbulkan pertanyaan, apakah hal ini dibolehkan dalam Islam, sedangkan Islam menganjurkan untuk menikah, sebagai salah satu bentuk ketaatan atas peintah Allah swt. Adapun rumusan masalah dalam penelitian ini ialah bagaimana perilaku membujang dalam tinjauan istishlah. Tujuan dilakukannya penelitian ini adalah untuk mengetahui perilaku membujang dan tinjauan istishlah tentang perilaku membujang. Penelitian ini menggunakan metode kepustakaan (library research) atau kualitatif, Pendekatan yang digunakan adalah pendekatan normatif. Hasil penelitian ini adalah membujang adalah suatu larangan dan juga terdapat banyak mudharatnya. Demikian juga Rasulullah SAW melarang membujang (at-Tabattul) yakni tidak menikah.  Atas dasar itu, selama mampu menikah, maka dianjurkan untuk menikah dan pilih wanita yang memiliki agama yang baik, untuk menjaga keturunan dan membangun rumah tangga yang sakinah, mawaddah, wa rahmah atas izin dan jalan yang di ridhai oleh Allah SWT dan Rasulullah SAW.

Before the existence of Law number 41 of 2004 concerning endowments, Indonesia has a Government Regulation number 28 of 1977 concernig the ownership of privately owned land, which was subsequently changed by the Compilation of Islamic Law (KHI) until finally giving birth to Law number 41 of 2004. Along with the development, also develops problems that arise around waqf, one of which is the withdrawal of waqf by waqf heirs. In this study the authors refer to the views of the jurists, namely the views of Imam Malik and Imam Asy-Shafi’i. the research method used is comparative analytic descriptive. From the result of the study indicate that the opinion of Imam Malik waqf property is still in the hands of giver, it means that the recipient of the waqf does not have the rights to the goods or property (waqf) give, because according to him waqf is just a release of benefits. In contrast to the opinion of Imam Shafi’i showing that the property or objects as well as the benefits of the assets that have been represented have been completely separated from wāqif. Keywords : Withdrawal of waqf, Imam Malik and Imam Shafi’i

Abstrak Al-Quran dengan ayat-ayatnya menjadi landasan ekonomi yang telah memberikan prinsip-prinsip kehidupan dalam menjalin hubungan antara manusia dengan sesamanya. Di dalamnya berisi aturan dan sekaligus tuntutan agar pengikut-pengikutnya berbuat hal-hal yang baik dan menjauhi tindakan yang dianggap pengerusakan dan kedzaliman. Oleh karenanya Al-Quran yang menjadi landasan dari keseluruhan ajaran Islam tidak sekedar berisi tentang kumpulan peraturan dan larangan, tetapi memberikan jaminan untuk terwujudnya kesejahteraan ekonomi masyarakat. Pada artikel ini, penulis bermaksud mengungkap kejelasan konsep pengelolaan koperasi pesantren untuk kesejahteraan ekonomi masyarakat dalam perpektif surat al-Hasyr ayat 7. Al-Quran memandang bahwa kesejahteraan ekonomi bukan semata-mata hanya permasalahan distribusi ekonomi secara materi semata-mata tetapi juga menyangkut unsur non materi dan bidang-bidang yang lainnya. Oleh karena itu, untuk mencapai pertumbuhan dan perkembangan secara material dan spiritual tersebut, Ekonomi Islam mempunyai karakteristik dalam pertumbuhannya, yaitu serba meliputi, berimbang, realistis, berkeadilan, tanggungjawab, mencukupi dan berfokus pada manusia sesuai dengan haknya sebagai khalifah di muka bumi. Karakteristik tersebut menunjukkan bahwa tujuan pertumbuhan dan pembangunan ekonomi dalam Islam adalah adanya kesempatan semua anggota masyarakat apapun ras, agama dan karakternya – untuk mendapatkan kesejahteraan, sehingga semua orang dapat merasakan nikmat dan karunia Allah Swt. Al-Quran menuntut para pengikutnya untuk menjalankan keseluruhan ajaran Islam dalam semua aspek kehidupannya. Konsekuensi dari konsep ini adalah kesejahteraan ekonomi harus dipandang sebagai perwujudan perintah Tuhan kepada hamba-hambanya. Sehingga kesejahteraan ekonomi merupakan upaya terus menerus dari umat manusia untuk berbuat sebaik-baiknya, baik kepada Tuhan maupun kepada sesama manusia berdasarkan petunjuk Al-Quran. Abstract Al-Qur'an with its verses becomes the economic foundation that has given the principles of life in relationships between man and his fellowmen. It contains rules and guidance for his loyalists to do good things and stay away from actions that are considered vandalism and tyranny. Therefore, Al-Qur’an which is foundation of the whole teachings of Islam is not just about the collection of rules and prohibitions, but provides assurance for the realization of economic prosperity of the community. In this article, the writer intends to reveal the clarity of the concept of pesantren cooperative management for the economic welfare of community in the perspective of sura al-Hashr verse 7. Al-Quran believes that economic welfare is not only the problem of economic distribution materially but also concerning non material and other fields. Therefore, to achieve growth and development materially and spiritually, Islamic Economics has characteristics in its growth, which is all-round, balanced, realistic, fair, responsible, sufficient and focusing on human beings in accordance with their right as khalifah on earth. These characteristics indicate that the goal of growth and economic development in Islam is the opportunity of all members of any community of race, religion and character to gain prosperity, so that everyone can experience the blessings and grace of Allah. Al-Qur'an demands all of its loyalists to carry out the whole teaching of Islam in all aspects of their life. The consequence of this concept is that economic welfare should be viewed as the embodiment of God's command to his servants. So that economic welfare is a continuous effort of mankind to do the best, both to God and fellow human beings based on the guidance of Al-Quran.

Islamic banking is a bank that operates based on economic principles that set in Islamic law. The capitalist system with its interest concept is an economic system that has some variants contrary to Islamic law. Although, the concept of interest a debate among Muslim scholars and scientists, but the presence of Shari’ah banking has proven economic expert support Muslims with the prohibition of interest system. Philosophically and axiology profit and loss sharing, sale and purchase, and the system of interest has its implications. Rate system is a system that is contrary to shari'ah banking operating system, but often the existing product ownership in the shari'ah as the product mura>bah}ah is identical to the system of interest. Similarly, other products are still difficult to distinguish from conventional systems / capitalist in its operations. On the plains, epistemology, banking products shari'ah should be improved so that it becomes a pure economic system is based on Islamic law, not the capitalist system of legalized with the philosophy of Islamic law. In other words, there needs to be alignment between the philosophical and epistemological aspects in the development of banking products shari'ah. Keywords: Profit sharing, murãbahah, islamic law, riba’, bank, interets.

This paper aims to use human rights principles to reconsider nusyūz's arrangements in the Compilation of Islamic Law in Indonesian. This goal will be achieved by answering two questions, namely: what are the problems arising from the regulation of nusyūz? and why does the regulation need to be reviewed? This study uses a qualitative research method with a literature approach. Data obtained through documentation. This study found that the Compilation of Islamic Law actually narrowed the adoption of nusyūz only to wives, resulting in unequal relations which is gender biased. Shar'i arguments to expand the enactment of nusyūz can be obtained through a combination of An-Nisa 'Verses 34 and 128. In addition, it can be felt as a special paradigm of equality according to the human rights principles brought under Law 1/1974 and Law 32/2004. The concept of nusyūz which only applies to wives alone is a denial of the principle of equality in the concept of human rights, and also has weaknesses when juxtaposed with the concept of equality of husband and wife relations (Law 1/1974) and the concept of criminal liability that applies to both when doing violence (Law 32/2004).

AbstractMarriage is a holly and sacred bond. Hence, before getting married, spouses should make good preparations and considerations by having pre-wedding counseling in order that the marriage will be harmonious and long lasting without divorce ending. This is based on a field research on pre-wedding counseling known as suscatin held by KUA, Kec. Pontianak Timur, and that by GKKB Jemaat Pontianak. Both pre-marriage counseling programs are differently applied but they have common purposes: providing marital guidance, description, and preparation in order that spouses can maintain their harmonious marriage: sakinah, mawadah, and rahmah.Keywords: Pre-wedding Counseling, KUA Kec. Pontianak Timur, GKKB Jemaat Pontianak.  Abstrak Pernikahan adalah sebuah ikatan yang suci dan sakral. Sebelum mengikat sebuah ikatan yang suci tersebut, para calon suami-isteri harus mempersiapkan sematang-matangnya. Banyak sekali pasangan suami-isteri menikah, akan tetapi kehidupan keluarganya tidak berlangsung dengan harmonis, bahkan terjadi perceraian. Oleh karena itu, diperlukan bimbingan, arahan, dan konseling sebelum melakukan sebuah pernikahan tersebut. Tujuannya adalah supaya para calon pasangan suami-isteri tersebut sudah siap untuk membina sebuah keluarga yang sakinah. Tulisan ini merupakan hasil dari penelitian lapangan (field research) dengan menggunakan pendekatan deskriptif-analitik. Kursus pra-nikah di KUA Kec. Pontianak Timur dikenal dengan istilah Suscatin, sedangkan di GKKB Jemaat Pontianak dikenal dengan istilah konseling pra-nikah. Pelaksanaan kursus pra-nikah diantara keduanya memiliki perbedaan dan persamaan masing-masing. Perbedaannya lebih kepada hal yang teknis, sedangkan persamaanya terletak dari tujuan diadakannya kursus pra-nikah tersebut, yaitu memberi arahan, gambaran persiapan, bimbingan, dan konseling kepada calon pasangan suami-isteri untuk dapat membina rumah tangga yang sakinah, mawaddah, dan rahmah.Kata Kunci: Kursus, Pra-Nikah, KUA Kec. Pontianak Timur, GKKB Jemaat Pontianak

In this modern era, Muslims have to face various problems that need to be overcome immediately. One of crucial problems is the emergence of difference perceptions of measurement and kinds of nafaqah: materially and emotionally which are obligations of a husband to fulfil. Other problem is pertaining to when wife deserves to receivenafaqah from her husband. If wife earnsnafaqah for her family because she loves her husband and wants to help him, does wife still deserve the right ofnafaqah?And if husband is not able to earn nafaqah for his family, does wife require her husband’s allowance to leave the house and earn money for daily necessities?. Based on the problems above, the writer tries to analyse nafaqah concept in a classical book:FathulMu’in by Syikh Al-Islam Al-Malibary and its implementation to present life. The concept of nafaqahaccording to FathulMu’in is still relevant to modern life. The implementation of nafaqahconcept according to FathulMu’inis aimed at benefiting both husband and wife. And its implementation should be based on contemporary syari’ah consideration.

Maqāshīd Shari'ah represents a significant component of ushul fiqh, functioning as a principal reference point for the formulation of Islamic legal principles. This article presents a discussion of the concept, division, and role of Maqashid Shari'ah in the process of istinbath law. The prioritization of benefit and avoidance of harm that characterizes maqāshīd leads to the identification of five main objectives: the protection of religion, the soul, the mind, the offspring, and property. The levels of Maqashid Shari'ah are classified into three categories: daruriyat (primary), hajiyat (secondary), and tahsiniyat (supplementary). These categories serve to prioritize needs in the context of legal conflicts. The process of Ijtihād is elucidated through the ta'lili and istislahi approaches, which facilitate the continued relevance of Islamic law in contemporary contexts. The article underscores the necessity for mujtahids to possess a profound comprehension of Maqashid Shari'ah in order to develop legal frameworks that are not only sharī'ah-compliant but also capable of addressing the demands of modern society. Through this analysis, the article posits that the maqashid approach renders Islamic law a malleable system that is adaptable to social changes.

This study will examine the life of the Ketapang Muslim community who live in religious and multi-ethnic pluralism but still adhere to the teachings of their respective religions and maintain religious tolerance, especially for Muslims as the majority religion, but still internalize the values of moderation. in the messages of Islamic sharia teachings. This study will provide understanding and original concepts sourced from the Koran and Hadith, then translated by scholars so that the characteristics of moderate Islamic law are structured and become mercy to the universe. The purpose of this study is that every modern Muslim can understand and implement the values of moderation in his daily life, can interact well with non-Muslims around him, no need to hesitate with the application of Islamic laws that he believes in. So that what he does is not considered contrary to Islamic law properly and comprehensively in his daily life. This study uses library methods and field observations on the behavior and application of moderation values in accordance with the characteristics of Islamic law sourced from the Qur'an, As-Sunnah and classical and modern books from classical and contemporary scholars who are qualified and expert in their field. The literature and findings in the field will be carefully studied and analyzed by researchers to produce appropriate and tested conclusions. The results of this study found that the life of the Ketapang Muslim community highly upholds religious moderation, especially the Muslims, who internalize the values of moderation based on the characteristics of Islamic law.

Abstract This research discuss about the thought of maqāsid al-sharī’ahby Muhammad Ṭahir Ibn ‘Ashur. To limit this discussion, i just focus to discuss two important matters, it is; First, how is concept of maqāsid al-sharī’ahin the thought of Ibn ‘Ashur? Second, how is construct of thought of the maqāsid al-sharī’ahIbn Ashur? This is a library research with content analysis as its method. The sources of this research is Ibn ‘Ashur’s thoughts in his books. The results of this research is; First, before Ibn ‘Ashur’s period, the thoughts of maqāsid al-sharī’ahhas been finding its formation in the several familier categories which mentioned by al-uṣūl al-khamsah (five of the based principles). Every principle have three level, it isdarūriyāt, al-hajjiyāt, and taḥsināt/al-tazyināt. Second, in the Ibn Ashur’s period, the thoughts of maqāsid al-sharī’ahhas renewed by Ibn ‘Ashur in the new formation as purity (al-fitrah), tolerance (al-samahah), benefit (al-maslahah), equality (al-musāwah), and freedom (al-hurriyah) as parts of the maqāsid al-sharī’ah. From the scope aspect, the validity of the Ibn ‘Ashur’s thought about maqāsid al-sharī’ahappearly have more universal character than thought of maqāsid al-sharī’ahbefore. However, the weekness of the Ibn ‘Ashur’s thought is that maqāsid al-sharī’ahthought by Ibn ‘Ashur have not clarity and explanation about the level of priority and it’s method to applicated in the Islamic Law. Abstrak Penelitian ini mengkaji tentang pemikiran maqāsid al-sharī’ahMuhammad Ṭāhir Ibn ‘Ashūr. Untuk membatasi kajian ini, penulis memfokuskan hanya pada dua masalah pokok, yakni; Pertama, bagaimana konsep maqāsid al-sharī’ahsebelum datangnya Ibn ‘Ashur? Kedua, bagaimana konstruksi pemikiran maqāsid al-sharī’ahyang digagas Ibn ‘Ashur? Penelitian ini adalah penelitian pustaka dengan konten analisis sebagai metode analisisnya. Sumber kajian ini adalah pemikiran maqāshidIbn ‘Ashur yang termuat dalam karyanya. Hasil penelitian iniadalah: Pertama, sebelum masa Ibn ‘Ashur, pemikiran maqāsid al-sharī’ahtelah menemukan bentuknya dalam beberapa kategori yang terkenal dengan istilah al-uṣūl al-khamsah, dimana masing-masing dariprinsip dasar tersebut memiliki tingkatan darūriyāt, al-hajjiyāt, dan taḥsīnāt/al-tazyīnāt. Kedua, pada masa Ibn ‘Ashur, pemikiran maqāsid al-sharī’ahmengalami pembaharuan hingga menghasilkan fitrah (al-fitrah), toleransi (al-samahah), maslahat (al-maslahah), kesetaraan (al-musawah), serta kebebasan (al-hurriyah) sebagai bagian darimaqāsid al-sharī’ah. Dari sisi cakupannya, keberlakuan maqāsid al-sharī’ahdalam pemikiran Ibn ‘Ashurtampak lebih universal dibanding dengan pemikiran maqāsid al-sharī’ahsebelumnya. Namun demikian, pemikiran Ibn ‘Ashur memiliki kelemahan darisisi ketidakjelasan tingkatan prioritasnya serta aplikasi metode penerapannya dalam hukum Islam.

The Kromojati tradition in Gunung Kidul contains elements of benefit, both for husband and wife, for the community, and environmental preservation. The purpose of writing this article is to explain the Kromojati tradition in marriage in terms of the maslahah mursalah method. So that it can be analyzed the benefits that exist in this tradition. This research method uses a qualitative descriptive approach to explore the Kromojati tradition in marriage by analyzing the maslahah mursalah method. There are three research results in this article: [1] the Kromojati tradition is a requirement for the bride and groom who will enter into a marriage contract to bring ten teak seedlings, five of the seedlings are used as a means for conservation, and the other five seeds are intended for investment. [2] maslahah mursalah is maslahah that is not legal and is not opposed by the Shari'a but is supported by several arguments that show its benefit and do not cause real damage. [3] the form of benefit contained in the Kromojati tradition can be analyzed from the objectives and impacts that occur. From the objective aspect, the benefit that is born is environmental conservation and investment for the newlyweds. Meanwhile, from the aspect of impact, the benefit lies in increasing public awareness to preserve the environment, there is a balance between preserving the environment and saving for the bride and groom and the community so that it can be used as buildings that can develop advanced villages.

This research is motivated by the decision of the panel of judges at the Tembilahan Religious Court which decided the joint property case, the judge decided that the Plaintiff (husband) got 1/4 while the Defendant (wife) got 3/4 of the joint property, which the judge's decision is not in accordance with the KHI article 97. The results of the decision research are in accordance with the judge in deciding the case based on Legal Certainty (legal certainty) and Legal Justice (legal justice), legal certainty is what has been outlined by legislation, the Compilation of Islamic Law, such as this case according to legal certainty then the distribution is that the wife gets 1/2 and the husband gets 1/2 so if only this is applied rigidly in the case it will reduce the values of justice itself, thus the judge in determining this joint property case uses Legal Justice. Law). In Islam the concept of justice is to put something in its place, to give something that is rightfully his with a balanced level. During the marriage the Defendant (wife) was more dominant in earning a living and producing property, which then became the source for buying and renovating the house which is currently the object of dispute.

This article is aimed to offer the basic principles of using the contracts in issuing of SBSN derived from the analysis result toward the muamalah contracts and the fatwa DSN-MUI. The position of the fatwa DSN-MUI in issuing SBSN of Indonesia is binding because it has been legitimized by the laws. Therefore, in every issuing SBSN, a fatwa is always requested to obtain a statement of conformity with sharia principles regarding the structure of the contract used. The enactment of contracts in issuing SBSN adjusts to the needs of the government. If the government want to procure state-owned goods, both ready stock and orders, then the scheme will be used is purchase contract. If the government needs to get the benefits of goods, the contract scheme used is lease. If the government needs capital to finance productive projects, the contract scheme used is profit/ loss sharing. SBSN certificates that have been issued according to those contracts scheme then are distributed to investors by using purchase contract.

Women are often be the target of public outrage. The role of women in society is not only as a development process, but also as a strong structural foundation. Leaders are people who rule over an area. Managers must have a leadership spirit when moving around the environment. The results of the study show that the Medan City Human Resources Service is dedicated to providing services and work policies that are in line with the vision and mission of the city of Medan, especially for electronic services that offer electronic support. Free electronic services are available from Feel in the center of Medan City to make it easier for the general public to get services that are timely, efficient and in accordance with Siyasah syar'iyyah quotes. It has value both in the world and in Islam.

This paper explains the increase in divorce in the city of Medan and its relation to the Covid-19 pandemic. Divorce during the pandemic has occurred in every region, because many factors support the occurrence of divorce during the Covid-19 pandemic. This encourages the author to conduct research on the divorce rate in the city of Medan. How is divorce in the city of Medan and the factors that cause divorce in Medan and is it related to the Covid-19 pandemic. In conducting research, the method used by the writer is descriptive qualitative and the data sources to be used are written sources from books, journal articles and others. The research location is in the city of Medan especially the Medan religious court class 1A. Based on this research, divorce in the city of Medan continues to increase every year, in 2017 there were 2,057, in 2018 there were 2,509, in 2019 there were 2,757. During the Covid-19 pandemic, divorce cases continued to increase from January to October 2020, there were 2378 divorce cases, the dominant factors in divorce were economic factors, lack of harmony in the family, domestic violence, and irresponsibility. As for the relationship between divorce and the Covi-19 pandemic, there was a period of quarantine during the Covid-19 pandemic as a result, many people were threatened and lost their jobs, this made it difficult to pay for household needs.

Penelitian ini dilatarbelakangi oleh masing kurangnya pengetahuan masyarakat Kecamatan Pontianak Kota dalam menggunakan instrumen pembayaran non tunai khususnya kartu debit, padahal dapat dikatakan bahwa Kecamatan Pontianak Kota merupakan salah satu pusat perekonomian dimana terdapat beberapa pasar tradiaional dan pasar modern. Pengetahuan serta sosialisasi yang kurang juga menjadi salah satu alasan mengapa masyarakat belum menggunakan instrumen pembayaran non tunai. Tujuan penelitian ini adalah: (1) Untuk mengetahui apakah faktor eksternal memiliki pengaruh terhadap minat masyarakat terhadap penggunaan kartu debet sebagai instrumen pembayaran non tunai. (2) Untuk mengetahui apakah faktor internal memiliki pengaruh terhadap minat masyarakat terhadap penggunaan kartu debet sebagai instrumen pembayaran non tunai. (3) Untuk mengetahui apakah faktor internal dan eksternal memiliki pengaruh secara simultan terhadap minat masyarakat terhadap penggunaan kartu debet sebagai instrumen pembayaran non tunai. Metode penelitian yang digunakan dalam penelitian ini adalah metode eksplanasi. Populasi dalam penelitian ini adalah seluruh masyarakat wilayah Kecamatan Pontianak Kota dengan 100 orang responden sebagai sampelnya.Hasil uji koefisien determinasi (R2) menunjukkan bahwa nilai koefisien determinasi (R2) sebesar 0,625219. Hal ini membuktikan bahwa 62,5% minat masyarakat menggunakan kartu debit sebagai instrumen pembayaran non tunai dapat dijelaskan oleh faktor yang mempengaruhi minat, sedangkan sisanya 37,5% dijelaskan oleh variabel lainnya diluar variabel penelitian. Hasil uji validitas dan reliabilitas variabel faktor yang mempengaruhi minat sebagai variabel bebas maupun minat masyarakat sebagai variabel terikat menunjukkan bahwa kuesioner yang ditujukan kepada para responden telah memenuhi syarat kedua uji tersebut. Hasil uji normalitas variabel faktor eksternal dan faktor internal sebagai variabel bebas maupun minat masyarakat sebagai variabel terikat menunjukkan bahwa data residual terdistribusi dengan normal. Persamaan regresi berdasarkan data yang telah diolah adalah: . Hasil dari penelitian ini menunjukkan bahwa: (1) Hasil uji T menyatakan bahwa faktor eksternal secara parsial tidak berpengaruh signifikan terhadap minat masyarakat dalam menggunakan kartu debet,  hal ini dapat dibuktikan dengan nilai p value sebesar 0,3968 lebih besar dari 0,05. (2) Hasil uji T menyatakan bahwa faktor internal secara parsial memiliki pengaruh yang signifikan terhadap minat masyarakat dalam menggunakan kartu debet,  hal ini dapat dibuktikan dengan nilai p value sebesar 0,0000 lebih kecil dari 0,05. (3) Hasil uji F menyatakan bahwa variabel independen memiliki pengaruh terhadap variabel dependen. Hal ini dibuktikan dari nilai p value sebesar 0,000000 lebih kecil dari 0,05.

This writing addresses the practice of mukhabarah and muzara’ah in cultivating farms in Arang Limbung village, Sungai Raya district, Kubu Raya regency. Socioeconomic cooperation between farmhands and land lords constitute a mutual symbiosis; by cooperating they can handle the problems of cultivating farms. Landlords do not have sufficient time and skill to cultivate their farms while farmhands do not have land to plough. Consequently, they must collaborate through the concept of mukhabarah and muzaraah in which the profit sharing is according to the common agreement. This socioeconomic cooperation is based on trust and fair profit sharing that include: first, the basis of this cooperation is to help each other instead of doing business; and second, the profit sharing is according to farms production. Thus, this collaboration is not only based on profit objectives but social consideration as well. Keywords: Mukhābarah, muzāra‘ah, socio economic cooperation.

Halal products are a moral and material necessity. For Muslims, morally the product does not violate the rules of halal and haram in carrying out religious orders. Materially, this halal product is universal not only for Muslim societies, but also for all societies regardless of differences given that halal products aim to provide comfort, safety and legal certainty in consuming them. The Indonesian Ulema Council (MUI) is the agency authorized to research and provide fatwa on the halal illegality of a product so that it makes consumers feel safe and comfortable using the product without worrying about fulfilling their religious orders. Then what about products without the halal label, given the halal certification that is voluntary. Are Muslim consumers who consume these products included in the category of disobeying religious orders? And what is the position of this in view of Islamic teachings and law that they believe in? This paper would like to describe the correlation of halal labeled products with one's obedience in religion using qualitative research methods that are descriptive in nature, and the type of approach used is the empirical sociological legal approach, which is guided by regulations, books or legal literature and materials that have a relationship with the problem and discussion in this paper. Halal certification of a product issued by MUI does not mean forbidding other products without a halal label but aims to provide legal certainty and quality of a product and provide various benefits that can be obtained if the manufacturer provides halal guarantees on its products. But there is a more explicit need behind it, namely the spiritual need that is trying to be lived in, namely obedience in fulfilling religious orders.

Ottoman Caliphate in Istanbul was the last empire based on Islamic caliphate system. It ruled some regions in Asia, Africa and Europe. Islam as a supra identify was able to unite nations under the flag of Islamic caliphate. The decline of Ottoman caliphate was inevitable as the effect of social development and international political dynamics that led to the caliphate’s engagement in World War I. Islamic caliphate was considered fail to save the empire that led to immerging idea of nationalism in order to recover ottoman people who lost the battle. The nationalism of Turkey was ruled by military that latter turned into Nation State of The Republic of Turkey. Therefore, the idea of Islamic caliphate must be diminished and replaced by secularism. This led to the conflict between Islamists and nationalists, and eventually nation state of turkey managed to get rid of Islamic caliphate system.

In Islamic History, the period of prophet Muhammad (PBUH) was the most ideal period of leadership even viewed from the thought of modern politics. It was a glorious period especially for Arabs in the seventh century. The presence of the prophet has changed Arabian jahiliah character into laudable morality based on Islamic teachings. In Madina, the prophet was well-welcomed as a leader. This was very different from the condition in Mecca in which many people hated him so much. In madina, he succeeded in establishingsocio-politics between Muslim and non-Muslim or between Arab and non-Arab. The basic element of the socio-politics was al-Ṣahīfah al-Madaniyah in which all persons of Madiana society were bounded according to common agreement. Ṣahīfah consisted of valuable principles: integration, brotherhood, equality, freedom, justice, legal security, defence, peace, and leadership. Based on constitutional theory, al-Ṣahīfah al-Madaniyah was a form of constitutional state. In other words, during the prophet’s period, Madina was a state with an ideal type of social system.