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All Journal Al-Syakhsiyyah : Journal of Law and Family Studies Invest Journal of Sharia & Economic Law Al-MIKRAJ: Jurnal studi Islam dan Humaniora El Dusturie: Jurnal Hukum dan Perundang-undangan Journal of Sharia Economic Law
Maksum, Muh.
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Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

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PERKAWINAN BEDA AGAMA PERSPEKTIF MAHMUD SYALTUT: ANALISIS KITAB AL-FATAWA Maksum, Muh.; Arsi Sasmito, Seno
Al-Syakhsiyyah: Journal of Law & Family Studies Vol. 4 No. 2 (2022)
Publisher : Fakultas Syariah IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/syakhsiyyah.v4i2.5329

Abstract

Ulama mengklasifikasikan perkawinan beda agama menjadi 3 (tiga), yakni perkawinan muslim dengan musyrikah, perkawinan muslimah dengan non muslim dan perkawinan muslim dengan kitabiyah. Para ulama telah sepakat mengenai hukum perkawinan muslim dengan musyrikah dan perkawinan muslimah dengan non muslim. Akan tetapi, mengenai perkawinan muslim dengan kitabiyah, para ulama terjadi khilafiyah. Khilafiyah tersebut dilatarbelakangi perbedaan metode dalam memahami nass yang sama. Oleh karena itu, sangatlah urgen untuk membahas perkawinan beda agama sebagai bahan pertimbangan bagi umat Islam dalam melaksanakan perkawinan. Penelitian ini berbentuk library research (penelitian kepustakaan) dengan pengambilan data difokuskan pada kitab al-Fatawa karangan Mahmud Syaltut. Dalam penelitian ini dapat disimpulkan, Mahmud Syaltut berpendapat bahwa perkawinan beda agama dalam segala bentuknya tidak diperbolehkan. Akan tetapi ketidak bolehan perkawinan muslim dengan kitabiyah menurutnya hanya bersifat kondisional atau kasuistis. Adapun dasar dan metode istimbat hukum Mahmud Syaltut dalam menetapkan larangan perkawinan muslim dengan mushrikah dan perkawinan muslimah dengan non muslim adalah zahirnya nass, yaitu surat al-Baqarah (2): 221 dan surat al-Mumtahanah (60): 10. Sedangkan mengenai perkawinan muslim dengan kitabiyah, walaupun dalam surat al-Ma'idah (5): 5 diperbolehkan, akan tetapi menurutnya perkawinan tersebut mengandung mafsadah sehingga dilarang. Adapun metode ijtihad yang digunakan dalam menetapkan hukum ini adalah Sadd al-Dzari'ah.
Hukum Fee Kafālah di Lembaga Keuangan Syariah Perspektif Fikih Maksum, Muh.
Invest Journal of Sharia & Economic Law Vol. 2 No. 1 (2022): INVEST - Vol. 2 No. 1 (2022)
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/invest.v2i1.3922

Abstract

The contracts in Fiqh Muamalah have all been implemented in Sharia Financial Institutions. One of the implemented contract products is kafālah. Kafālah is a binding contract between a kāfîl (guarantor) to a guaranteed party (makfūl lah) for the receivables given for the implementation of a project/work. In Islamic Financial Institutions, the kafālah contract is applied as a Bank Guarantee, Letter Of Credit and Sharia Credit Card (Syariah Card). Contract products that use the kafālah system all have a fee. However, the problem is that many people are confused about the law on the existence of the kafālah fee. This paper describes the law, basis and reasons for Ulam related to kafālah fees implemented in Islamic Financial Institutions. This research uses a type of literature research or library research, namely by collecting data that is the main source from various books, books, articles, scientific journals, and other writings related to the kafālah. The approach taken by the researcher is using a qualitative approach, where the data collected is not in the form of numbers, but the data is obtained from the study and review of literature on bibliographic sources. The results of the analysis of researchers related to the law of kafalah fees in Islamic Financial Institutions from the perspective of fiqh are different in the opinion of scholars (ikhtilaf). A kafālah contract is a tabarru contract (charity program), not a tijari contract entitled to a fee. This principle makes some Fiqh scholars not allow a kāfîl to take a fee for insurance services given to the makfūl 'anhu. However, some scholars allow fees on kafālah contracts because of the condition of a general-purpose, so that if there is no fee, it will not realize the benefit and carry out good deeds.
Analisis Hukum Islam Terhadap Transaksi Shopee PayLater Mahasiswa IAIN Ponorogo Maksum, Muh.; Saputri, Aurila Hardila; Anggraini, Rooza Meilia
Journal of Sharia Economic Law Vol 1 No 2 (2023)
Publisher : Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/jshel.v1i2.4373

Abstract

Shopee PayLater adalah solusi pinjaman instan yang memberikan kemudahan. Praktik jual beli Shopee PayLater terdapat terdapat bunga minimal 2,95%. Selain adanya bunga, Shopee PayLater juga mengenakan denda keterlambatan sebesar 5% per bulan Shopee PayLater masih menjadi problem terkait hukumnya karena besaran bunga tidak disebutkan. Penelitian ini merupakan penelitian kualitatif dengan jenis penelitian lapangan dengan pendekatan empiris. Teknik pengumpulan data yang digunakan adalah wawancara, dokumentasi, dan observasi. Dari penelitian yang dilakukan, dapat disimpulkan bahwa mekanisme akad praktik jual beli menggunakan Shopee PayLater sudah memenuhi beberapa syarat dan rukun akad jual beli dan bai’ taqsith. Namun ada syarat yang tidak terpenuhi yaitu ketidakjelasan akad dimana tidak disebutkan besaran bunga, sehingga dapat menimbulkan unsur penipuan (gharar). Kedua, Transaksi Shopee PayLater yang dilakukan mahasiswa IAIN Ponorogo memberikan dampak positif dan negatif. Dampak positifnya adalah memberikan kemudahan para penggunanya dalam melakukan transaksi, karena prosesnya yang cepat dan mudah. Hal ini sesuai dengan tujuan maqasid al-syariah yaitu untuk kemaslahatan atau memberikan manfaat yang baik. Sedangkan dampak negatif penggunaan Shopee PayLater adalah menjadikan para pengguna berperilaku konsumtif dan keinginan untuk terus menerus berutang dalam memenuhi kebutuhan sehari-hari. Sehingga hal tersebut bertentangan dengan maqasid syariah yaitu hifz al-aql (menjaga akal), hifz mal (menjaga harta), dan hifz al-din (menjaga agama).
Hukum Fee Kafālah di Lembaga Keuangan Syariah Perspektif Fikih Maksum, Muh.
Invest Journal of Sharia & Economic Law Vol. 2 No. 1 (2022)
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/invest.v2i1.3922

Abstract

The contracts in Fiqh Muamalah have all been implemented in Sharia Financial Institutions. One of the implemented contract products is kafālah. Kafālah is a binding contract between a kāfîl (guarantor) to a guaranteed party (makfūl lah) for the receivables given for the implementation of a project/work. In Islamic Financial Institutions, the kafālah contract is applied as a Bank Guarantee, Letter Of Credit and Sharia Credit Card (Syariah Card). Contract products that use the kafālah system all have a fee. However, the problem is that many people are confused about the law on the existence of the kafālah fee. This paper describes the law, basis and reasons for Ulam related to kafālah fees implemented in Islamic Financial Institutions. This research uses a type of literature research or library research, namely by collecting data that is the main source from various books, books, articles, scientific journals, and other writings related to the kafālah. The approach taken by the researcher is using a qualitative approach, where the data collected is not in the form of numbers, but the data is obtained from the study and review of literature on bibliographic sources. The results of the analysis of researchers related to the law of kafalah fees in Islamic Financial Institutions from the perspective of fiqh are different in the opinion of scholars (ikhtilaf). A kafālah contract is a tabarru contract (charity program), not a tijari contract entitled to a fee. This principle makes some Fiqh scholars not allow a kāfîl to take a fee for insurance services given to the makfūl 'anhu. However, some scholars allow fees on kafālah contracts because of the condition of a general-purpose, so that if there is no fee, it will not realize the benefit and carry out good deeds.
Prosedur Pengembangan Bahan Ajar Pendidikan Agama Islam (PAI) Maksum, Muh.
AL-MIKRAJ Jurnal Studi Islam dan Humaniora (E-ISSN 2745-4584) Vol 4 No 02 (2024): Al-Mikraj, Jurnal Studi Islam dan Humaniora
Publisher : Pascasarjana Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/almikraj.v4i02.4812

Abstract

The development of quality and effective Islamic Religious Education (PAI) teaching materials is the key to achieving optimal learning goals. This article discusses procedures for developing PAI teaching materials that are systematic and comprehensive, including five main stages: (1) needs analysis, (2) design, (3) development, (4) implementation, and (5) evaluation. Each stage is explained in detail with concrete steps and applicable examples. It is hoped that this article can help teachers and PAI teaching material developers in producing quality teaching materials that suit the needs of students.
Perspektif HAM Dan Maqashid Syari’ah Dalam Meninjau Kebijakan Hukuman Mati Dalam Undang Undang No. 1 Tahun 2023 Tentang KUHP Anggraini, Rooza Meilia; Maksum, Muh.; Dewi, Arlinta Prasetian
El-Dusturie Vol 3 No 2 (2024)
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

The death penalty is a form of punishment whose existence is a topic of debate. Death penalty regulations in Indonesia experienced dynamics, until the enactment of Law Number 1 of 2023 concerning the Criminal Code. In this latest law, the death penalty sanction can be changed to life imprisonment if the convict shows good behavior for 10 years. The aim of this research is to understand how the principles of human rights and maqashid sharia are applied in the death penalty policy regulated in Law no. 1 of 2023. This research is included in literature research with a legislative approach to question the existence of the latest regulations regarding the death penalty, whether they are in line with or contrary to human rights principles and maqashid sharia. The research results show that the change in the status of the death penalty is not in line with human rights. This happens because humans basically have the same rights to own their lives. The right to life must not be taken away by anyone, so those who have taken the lives of others without justifiable reasons, at the same time have ignored other universally respected human rights. Meanwhile, if viewed from the perspective of maqashid sharia, changes in provisions regarding the death penalty are not relevant to the objectives of sharia in terms of preserving the soul (hifdz an nafs), where there is no guarantee that the convict will not repeat the same act in the future. The results of this research should be able to evaluate the social impact and how the policy affects society and the legal system in Indonesia.
Co-Authors Anggraini, Rooza Meilia Arlinta Prasetian Dewi, Arlinta Prasetian Arsi Sasmito, Seno Saputri, Aurila Hardila