Publication Search

This research discusses how women's rights in the family are protected according to Islamic law in analyzing gender discrimination cases. This study was conducted to determine gender inequality in several aspects of life, such as inheritance and inheritance. It is hoped that this research can contribute to a better understanding regarding making an important contribution in expanding understanding of the Islamic legal perspective on gender equality, which can become a reference for policy makers in promoting gender equality in Muslim societies. The research method is to use a literature study research method which includes Islamic legal discrimination in various social and geographical contexts. Public education regarding women's rights in Islam is an important key to changing perceptions and reducing gender discrimination. Legal reforms that support gender equality need to continue to be developed to create more effective protection of women's rights.

Human life cannot be separated from economic problems that affect human relationships with other humans. These relationships must be based on Islamic religious norms which regulate all aspects of life, including those related to muamalah issues. As part of our efforts to develop an Islamic economic system, we are trying to find a concept of the main ideas of that time as inspiration and guidance. For this reason, the author tries to convey the main thoughts of one of the scholars, namely: Shaykhul Islam Ibn Taimiyah which relates to economic issues, he has very in-depth knowledge about Islamic teachings. Islam today requires a clear economic perspective regarding what is expected and how these things can be achieved. To achieve these rights requires freedom in the economy and property rights limited by moral law and supervised by a state that is just and capable of enforcing sharia law. All economic activities are permitted unless the activity is expressly prohibited by the Shari'a.  

The purpose of this study is to analyse the juridical review of the inheritance of a convert heir to a non-moslem sibling in the perspective of Islamic inheritance law in Indonesia. This research was conducted using descriptive analytical normative legal research, using secondary data obtained from literature studies as the main data and using primary data, namely related legislation as supporting data, research data collection techniques using library research, and data analysis using qualitative juridical data analysis. Based on the results of the study, it shows that the judge's legal considerations when examined based on Islamic law, the siblings are already Catholic. A person who is of a different religion from the heir is cut off from the right to inherit because it is hindered by law, this is as the hadith of the Prophet Muhammad SAW and Article 171 letter c KHI. Article 172 KHI also states that a person's Islamic faith, apart from being seen from the Identity Card, can also be seen from confession or practice or testimony. The settlement of inheritance of different religions can be found through the Ijtihad method.

Islamic law is one aspect of Islamic teachings which occupies a very crucial position in the view of Muslims, because it is the most concrete manifestation of Islamic law as a religion. Islamic law has a significant influence on Indonesian positive law, especially in several areas of law. Meanwhile, positive law is law in the form of laws that regulate relations between humans and humans, or with legal entities. Islamic law is generally defined as rules which are the result of understanding and deducing from the provisions revealed by Allah SWT to the Prophet Muhammad SAW. Therefore, the main sources of Islamic law are the Koran and Hadith. source of pure positive law from society. This is because the adoption or discovery of positive law uses an inductive method. Namely by observing the actions and attitudes of community members. From the results of these various observations, general regulations are then made that are binding on the entire community. In this article the author tries to explain further the analysis of the concepts and sources of these two laws, and their comparative analysis.

The curriculum is an important part of the education system because it is one of the determining factors in achiefing goals. Likewise, the Islamic religious education (PAI) curriculum also plays a central role in various curricula to achieve the direction and goals of Islamic education itself. Islamic education aims to develop all human potential based on Islamic law. However, in reality, the PAI curriculum still has problems in real life. For example, the education model is still docmatic, old-fashioned, redundant, and the religius concept taught are no longer relevant to modern life. Teachers and all scool staff mus be able to trully understand and design the curriculum. In developing an Islamic religious education (IRE) curriculum, a special approach is anneded that ensures that the designed curriculum can bring students to the desiret changes. Teachers can choose several approaches that suit their teatching model, taking into account the specifics of Islamic education itself. Four approaches can be used in curriculum development: academic, humanistic, technological and social reconstruction approaches. The developed curriculum can then be used by various PAI teachers in the teaching and learning process at school.

Comparative law as a science in the Western world is a very young branch of science, only growing rapidly at the end of the 19th century or at the beginning of the 20th century. Previously, efforts had been made to compare several systems with each other, but at that time It cannot be said that research has been carried out using a comparative method carried out systematically and continuously with the aim of achieving a certain goal. The method used is library research, collecting data by searching for sources and constructing them from various sources such as books, journals and existing research. In its development, this legal system recognized the division of public law and private law. Public law includes legal regulations that regulate the power and authority of the ruler/state as well as the relationships between society and the state (the same as public law in the Anglo-Saxon legal system). Private Law includes legal regulations that regulate relationships between individuals in meeting their daily needs. The values ​​of the western legal system are not in accordance with the noble values ​​of the Indonesian nation, resulting in a gap between the law and the Indonesian society it regulates. The customary law system has its values ​​in certain indigenous communities, can only be believed and practiced by indigenous communities, and cannot be ratified as national law, and the Islamic legal system's values ​​are believed and practiced by the majority of Indonesian people nationally.

This research aims to determine the review of Islamic law regarding artificial insemination in humans. And to find out the maqashid of sharia on artificial insemination in humans. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, study results related to the research to be conducted. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that artificial insemination in humans in terms of Islamic law is (1) sperm cells and ovum from the husband and wife themselves, and the embryos are not transferred into the womb of another woman (entrusted mother), if the condition of the husband and wife concerned really requires it and (2) artificial insemination or IVF with sperm and/or ovum donors brings more harm than good. The problem is that it can help married couples where both or one of them is infertile or there are natural obstacles in the husband and/or wife that prevent sperm cells from meeting with egg cells. Yusuf Qaradawi said that if sperm comes from another man, whether known or unknown, then this is forbidden. Likewise, if the egg cells come from another woman, or the egg cells belong to the wife, but the uterus belongs to another woman, this is not allowed. Sheikh Mamud Syaltut said that artificial insemination uses the sperm of another man (not her husband). The law is the same as adultery and children born as a result of this kind of insemination have the same status as children born outside of a valid marriage. The Maqashid of Sharia on artificial insemination in humans is hifdzun nasab (protecting the succession of descendants) because children are included in the requirements of doruriyat in marriage. although human insemination (IVF) does carry some risks of death and post-natal disorders. Artificial insemination in humans with sperm and ovum donors will bring more harm (negative impacts) than benefits (positive impacts). Among the benefits is helping husband and wife who are infertile, either both or one of them, to have offspring or who experience problems with normal fertilization.    

The purpose of this research is to determine: (1) The influence of personal appearance on household integrity, (2) The concept of improving appearance in maintaining household integrity from an Islamic legal perspective. The type of research used in this research is qualitative research. In this qualitative method, research is carried out directly in the field or at the research location. The research approach used in this research is in the form of a library study (Library Research). Based on the research results and discussion in this research, it can be concluded that: The influence of personal appearance on the integrity of the household in order to maintain good relationships and relationships between husband and wife, in addition to having good morals. good and wise behavior, maintaining one's appearance also has a significant impact in maintaining the husband-wife relationship. Therefore, it is often recommended that wives look attractive by wearing nice clothes, quality cosmetics and perfume when in front of their husbands. The concept of improving appearance in maintaining the integrity of the household from an Islamic legal perspective is divided into two, namely: (a) Improving appearance which is permissible and this is only limited to in front of the husband or only for the husband, including: wearing perfume, wearing eyeliner, and using eye lenses or contact lenses, ( b) Improving your appearance, which is absolutely haram for reasons for your husband or to increase your personal beauty, is shaving your eyebrows or embroidering your eyebrows and attaching your hair.    

In Islamic inheritance law, it is a law derived from the Qur'an where the truth of the teachings or theories is absolutely true because it is a revelation from God. Islamic inheritance law in general theory is a law conveyed by Allah SWT to the Prophet Muhammad SAW to be applied and made law by mankind. In legal philosophy it is said that the law is for humans, in Islam the Islamic inheritance law is absolute because it has been regulated in it. Problems arise in its application in society, especially in terms of the rights and acquisition of the second wife, third wife and fourth wife. There is discrimination in the distribution of inheritance that violates existing rules and provisions and there is a mental attitude that does not or is reluctant to carry out and follow the provisions of Islamic inheritance law regarding the acquisition and inheritance rights of the second wife, third wife or fourth wife.

Fiqh learning is an integral part of the Islamic Religious Education subject which aims to provide students with an understanding of Islamic teachings, especially in terms of sharia law, and to guide them in forming beliefs and understanding Islamic law correctly. However, the implementation of Fiqh learning which is still dominated by a teacher-centered approach tends to cause low active student participation. In addition, the use of conventional lecture methods creates a monotonous impression which has an impact on low learning outcomes. This study aims to determine the effectiveness of the application of the Talking Stick learning model in improving the learning outcomes of fourth grade students at MI Ma’arif Sidasari. This study uses the Classroom Action Research (CAR) method which is carried out in three stages, namely pre-cycle, cycle I, and cycle II. The results of the study showed an increase in learning outcomes, with an average student score in cycle I of 73.2 which then increased to 83.5 in cycle II. The percentage of student learning completion also increased significantly. Thus, it can be concluded that the application of the Talking Stick learning model is effective in improving student learning outcomes in the Fiqh subject in fourth grade MI Maarif Sidasari.

The purpose of this research is to find out: (1) the legal consequences of talak divorce on marriages with non-cash dowry, (2) to find out the legal status of the husband's unpaid dowry debt after talak divorce. The type of research used in this research is qualitative research. In this qualitative method, research is carried out directly in the field or at the research location. The research approach used in this research is in the form of a library study (Library Research). Based on the results of the research and discussion in this study, it can be concluded that: For a husband who divorces his wife even though he has not had sexual relations with her, he only has the obligation to pay half of the dowry amount that has been determined before the marriage contract is carried out. However, a husband who has had sex with his wife and then divorces or des not divorce, still has the obligation to pay all the dowry that has been determined by the prospective husband. Meanwhile, for a husband who dies, according to the opinion of most Islamic law experts, it is still obligatory to pay the specified dowry even though during his lifetime he never had sexual intercourse with her (dukhul). Paying debts in Islam is obligatory and you cannot delay paying off all your debts. Likewise, the dowry law must be paid by the prospective husband to the prospective wife at the time of the marriage contract, but if the dowry is postponed then it is still permissible as long as the time for repayment is clear. Paying dowry debts according to the Compilation of Islamic Law is permissible to be owed and may also be deferred if the bride-to-be is happy and gives permission if the dowry is deferred. In this case, the dowry is still owed in the event of separation (divorce), a husband's obligation is to pay the dowry from the assets owned by a husband during the marriage and the dowry owed can be settled after the divorce occurs.    

The purpose of this thesis is to manage Islamic finance MSMEs at Muaro Jambi Temple, to find out the obstacles in managing MSME sharia finance at Muaro Jambi Temple and to find out the efforts of MSMEs in financial management at Muaro Jambi Temple. This thesis uses a qualitative approach with data collection methods through observation, interviews, and documentation. Based on the research conducted, the following results and conclusions are obtained: MSME Islamic Financial Management in Muaro Jambi Temple is carried out by trying only to take what is lawful and good, lawful way of acquisition: through trade that applies voluntarily and willingly, lawful method of acquisition: act fairly and avoid doubts and lawful. How to use: Help each other and avoid excessive risks. Obstacles in MSME Islamic Financial Management at Muaro Jambi Temple include personal needs and business turnover that are not separated and limited knowledge. Efforts in MSME Islamic Financial Management at Muaro Jambi Temple include the use of the budget in the needs that will be carried out so that the business being run can benefit, recording is done to anticipate losses occurring or expenditures occurring, so that income will also be clearer when recording, reporting is done made not just written numbers but have information. Exercising control by fully implementing control over the financial management of its business.

One of the media used by PAI teachers at SDN Pakan Labuh 03 is Student Worksheets (LKPD) in learning, especially in Islamic Religious Education lessons. The teacher only gives an explanation of the material then practices the prayer movement directly, then evaluates it. This teaching method is considered inappropriate, because there are still many students who have difficulty understanding the concept of good and correct movement according to Islamic law. The existence of the development of LKPD into e-LKPD that supports the learning of Islamic Religious Education prayer practice materials with the aim of this research is to produce valid, practical, and effective e-LKPD to train students' prayer movements (psychomotor) according to Islamic law on prayer practice material.This research is a development research which has 4 stages, namely: define stage, design stage and develop stage, socialization stage. The research instrument uses product tests, namely: product validity test, product practicality test, and product effectiveness test. The E-LKPD was validated by three validators, namely one media lecturer, one PAI lecturer, and one PAI teacher. At the practicality stage, e-LKPD as a learning resource for prayer practices was tested on fifth grade students at SD Negeri 03 Pakan Labuh.The results of this study are E-LKPD with the support of Liveworksheet and Canva Apps get a final validation value of 0.84, a final practicality value of 0.85 and a final effectiveness value of 0.86. It can be concluded that the development of E-LKPD as a Learning Resource for Prayer Practices at SD Negeri 03 Pakan Labuh is very valid, very practical and very effective to use. E-LKPD can increase teacher creativity, so that ELKPD will look interactive, fun and attract students' learning interest. Interactive E-LKPD is synonymous with sheets in the form of student practice questions done through digital media that meet standards, are practical, and are easily accessible.

Indonesia's legal system continues to be predominantly influenced by modern laws introduced by European countries, creating a distinctive character within the Indonesian legal framework. The familial nature of Indonesia's legal system tends to prioritize form over substance, paying less attention to moral aspects. This raises issues related to the imbalance of humanitarian values within the legal system. Despite its status as an independent and sovereign nation, Indonesia still grapples with cases of dishonesty and ethical violations in law enforcement. Therefore, this research aims to compare the judicial systems of Indonesia and Malaysia using a normative legal research method. The comparison reveals the complexity and uniqueness of legal development in both countries. Indonesia, inheriting Dutch civil law, has a court structure that separates general, religious, administrative, and military jurisdictions. In contrast, Malaysia, blending English law with Islamic and customary law, demonstrates strong diversification in court forms and jurisdictions. These differences reflect legal adaptations to history, culture, and the needs of local communities. While both systems have strengths and weaknesses, there is room for improvement in terms of dispute resolution efficiency and jurisdictional clarity.

Sharia shares are a form of ordinary shares which have special characteristics in the form of strict control regarding the halal scope of business activities. One of the shares listed on the stock exchange belongs to BRI Syariah. Bri Syariah is a sharia bank that has sharia shares. BRI Syariah with the ticker BRIS conducted an initial share offering. Currently, many people are interested in BRIS shares. The increase in BRIS shares is due to the increasing number of people showing interest in sharia finance. Sharia capital markets are capital market activities that do not conflict with sharia principles in the capital market. The explanation of the phenomena stated above provides a gap that requires urgent further research related to the law of buying and selling BRIS shares in the sharia share community from the perspective of Islamic and positive law. This research is normative juridical research that is qualitative in nature. Normative juridical research is a process for determining legal rules, legal principles and legal doctrines. In this research, the approach used is a statutory approach and an analytical approach. From the results of the author's research, it was found that the process of buying and selling BRIS shares from an Islamic legal perspective must avoid several aspects, namely Bai' al-Hamisy and Bai' al-Maksyuf. The practice of buying and selling BRIS shares in the Sharia Shares Community begins with a contract process that is adapted to DSN-MUI No.80 of 2011 and the process of buying and selling BRIS shares from a positive legal perspective has been carried out safely and in accordance with Financial Services Authority (OJK) regulations. buying and selling BRIS shares is permitted based on the perspective of Islamic law. The perspective of Islamic law regulates that buying and selling must avoid several aspects, namely Bai' al-Hamisy and Bai' al-Maksyuf. The practice of buying and selling BRIS shares in the Sharia Shares Community begins with a contract process adapted to DSN-MUI No.8 of 2011, namely mudharabah, ijarah, musyarakah and syirkah contracts.                                  

This research aims to determine the heirs in the żawil arḥȃm group according to Islamic law. And to find out the position of żawil arḥȃm in inheritance from the perspective of Islamic law. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that the heirs in the żawil arḥȃm group are (1) maternal grandfather, (2) every grandfather or grandmother who dies gets an inheritance, (3) grandchildren from the daughter's side, (4) daughters from the brother's side. son, (5) Sister's son, (6) Mother's brother's son, (7) Mother's uncle, (8) Uncle's daughter, (9) Father's aunt (father's sister), ( 10) Maternal uncles and aunts (mother's brothers and sisters). This is explained by Imam Nawawi in the book Raudhatut Thâlibîn, and Wahbah Zuhaili in the book al-Fiqhul Islam wa Adillatuhu. Meanwhile, according to the Malik and Syafi'i schools of thought, dzawil arham does not inherit. If someone dies without leaving dzawil furudh or ashabah, while he has żawil arḥȃm, then tirkah is given to Baitul mal. Because in the verses Mawaris only explains the ashabul furudh and ashabah parts. Allah does not mention the żawil arḥȃm part at all. Meanwhile, Abu Hanifah and Ahmad are of the opinion that żawil arḥȃm was given a will based on the word of Allah SWT, Surah Al-Ahzab verse 6. And the position of żawil arḥȃm in inheritance is as a non-permanent heir (outside of fardhu and ashobah experts), and as a place to resolve inheritance problems when there are no fardhu and ashobah experts. And those who do not make the dzawil arham an irregular heir, then the settlement is through radd to the żawil furudh which takes precedence over the inheritance of the żawil arḥȃm, but they inherit together with the person who does not get the radd, namely husband and wife.    

This research aims to find out whether companies fall into the muzakki category in Islamic law. And to find out the basis of the company's zakat obligations according to Islamic law. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The results of the research show that companies are included in the muzakki category in Islamic law, from the perspective of wealth that must be paid zakat, either as shakhshiyyah i'tibariyyah or as a substitute (representative) for shareholders. This is in accordance with Law of the Republic of Indonesia Number 38 of 1999 concerning Zakat Management, Law Number 23 of 2011 concerning Zakat Management, and the Compilation of Sharia Economic Law. And including the decision of the Third Indonesian Fatwa Commission Ijtima' Ulama in 2009. Wahbah Zuhaili is of the opinion that factories and exploration buildings do not have zakat. The zakat is only on annual profits if it reaches the nishab syar'i and completes one year. And from the point of view of the group that is obliged to pay zakat. Namely Muslim, independent, fully owned, sufficient haul, sufficient nisab. So, a company is not a bukallaf that is burdened with various obligations, including zakat obligations. That the basis for company zakat obligations according to Islamic law is qiyas. Because in general, in corporate zakat there are similarities between activities carried out by companies and commerce, namely by selling or trading the products of a company. And because a company is essentially a business unit whose activity is trading which can take the form of a firm, trading company, CV, cooperative, PT and so on. because it is seen as based on trading or commerce activities. Therefore, the nishab is the same as the nishab for trade zakat, namely 85 grams of gold.   Keywords: Zakat, Company, Islamic Law

This research aims to determine the method of determining lineage in Islamic law. And to find out the perspective of Islamic law and sharia maqoshid on DNA testing as a determinant of nasab. This research was carried out using library research and paying attention to the field (Field Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The research results show that the method for determining lineage in Islamic law is (1) by legal marriage or Fasid marriage, based on the hadith: الوَلَدُ لَلْفِرَاشِ with the meaning of the word firasy being a wife who has been married, (2) method of recognizing lineage or descent, (3) method proof (bayyinah), namely the testimony of two men, or a man and two women. Thus, determining lineage by evidence is stronger than just by confession, because evidence to date is the strongest reason to determine and decide a case, (4) and the tasammu' method. According to Dr. Wahbah al-Zuhaili, determining lineages is permitted through tasammu' as in the law of marriage or wedding night, mendukhul wife, radha', birth and death. And this was agreed upon by the imams of the four schools of thought. That the perspective of Islamic law and maqoshid sharia regarding DNA testing as a determinant of lineage is hifz nasal (protecting offspring). Because the DNA test serves to free him from the accusations leveled against him, and he ensures that the accusations are not true, and proves his child's lineage to his father and this is the child's right, and reassures the husband's soul and erases the doubts in his heart. And a wife who doesn't want to do a DNA test even though her husband urges her is to cover up a certain disgrace, and the maqashid of sharia is hifdul irdh (maintaining self-respect). This is in accordance with the word of Allah SWT in Surah An-Nur verse 19 which shows the recommendation to cover up one's own and other people's disgrace, and to make sure to keep disgrace a secret, as explained by Yusuf Qardawi.

This research aims to understand the concept of a wife's income from an Islamic legal perspective. And to find out whether the husband is obliged to increase his wife's income when the price of household necessities is expensive from an Islamic legal perspective. This research was conducted using library research and paying attention to the field (Field). Research). Literature study is a process of searching for various literature, the results of studies related to the research to be carried out. Literature study can be likened to a key that will open everything that can help solve research problems. The research results show that a wife's maintenance from the perspective of Islamic law is obligatory for husbands who have reached puberty in a virtuous way, namely in a way that is appropriate to their circumstances and abilities, whether they are well off (rich) or not (poor). This maintenance is obligatory on condition that (1) the wife surrenders herself to her husband completely, (2) the wife is an adult and capable of carrying out husband and wife relations, (3) the marriage that takes place includes a valid marriage contract, (4) the husband is not lost in the event of detention The wife is by his side without syar'i permission. The husband is obliged to increase the wife's living when the price of Daruri's needs is expensive from the perspective of Islamic law for a husband who is rich or capable. If the husband is poor, the wife has the right to receive a living just to meet her needs, food and side dishes that are good, and clothes just to meet her needs. If the husband belongs to the mutawasith (middle) group, his income should be looser, and his clothes should also be better. And Daruri's livelihood is (1) living accommodation, even though he is only able to rent a house. The most important thing is that the children and wife do not get hot, don't get caught in the rain, and are protected from the threat of criminals and wild animals. Relating to the wife's right to receive a place to live or the husband's obligation to provide a place to live. And (2) kiswah living means living in the form of clothing or clothing, which includes the costs of physical care for the wife, health care costs, jewelry costs, recreation costs, children's education costs, and other unexpected costs.    

Corruption has become a global concern in efforts to strengthen good governance. In the context of Islamic law, aspects of preventing corruption and implementing the principle of legality in criminal acts attract in-depth attention. This article analyzes corruption prevention strategies from the perspective of Islamic law in the context of applying the principle of legality to criminal acts. The method in this research is a qualitative method in exploring Islamic legal concepts related to preventing corruption, such as Taqwa, Adl, and Amanah,as well as how these values ​​can be applied in efforts to prevent and overcome corruption. Furthermore, this article also examines legal aspects related to the implementation of the principle of legality in enforcing the law against criminal acts of corruption according to Islamic teachings. The results of the analysis show that the principles of Islamic law provide a strong foundation for corruption prevention strategies. Concepts such as justice, transparency, fair punishment, and building strong institutions are the main focus in overcoming the problem of corruption. In the context of implementing the principle of legality, consistency with sharia principles in establishing and enforcing laws is crucial to ensure the success of efforts to prevent corruption. This article contributes to a better understanding of corruption prevention strategies from an Islamic legal perspective, as well as the importance of integrating Islamic legal values ​​and principles in efforts to eradicate corruption. The practical implications of this analysis support the need for a holistic approach that includes legal and moral aspects in tackling corruption to create a society that is more just and has integrity.