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Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Shariah's semantic domain refers to a group of words that share common semantic properties of laws or regulations including the human's relationships towards Allah, fellow human beings and nature. This study aims to map and classify Shariah's semantic domain through the structure of semantic relations to overcome the broad definition of Shariah in both Kamus Dewan Perdana (KDP) and al-Mu'jam al-Wasit (MW). This mapping analysis applies a qualitative study by collecting Arabic loanwords and definitions in KDP to show lexical items that can be classified into the domain of shariah. This mapping is structured based on the semantic relations of hypernym, hyponym and co-hyponym in the Trier Semantic Domain Theory and coordinated with the discussion of Shariah's scholars. The broad coverage of Shariah's domain can specifically be divided into four subdomains: ibadat, muamalat, munakahat, and jinayat. Findings show that intra-subdomain and intra-sub-subdomain relations are due to the polysemous meaning and the common and distinctive semantic features of the referred word. The relations of intra-subdomain are shown among the words fidyah, infak, and khiyar, while the relations of intra-sub-subdomain are shown among the words Kaabah, hakim1, and qada. The relations of intra-subdomain and intra-sub-subdomain systematically through structuring in the semantic domain mapping and classification that has been carried out will facilitate the understanding of the broad domain of Shariah's definition. It is very beneficial in understanding Islamic shariah law. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Ilmu Hukum, Humaniora dan Politik (JIHHP) is the property of Dinasti Publisher and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article discusses Dr Yusuf Al-Qaradhawi's views on the relationship between religion and the state in the context of Muslim societies. Al-Qaradhawi is an Islamic scholar who has had a major influence on contemporary Islamic thought, particularly on issues related to politics and Islamic law. This article presents Al-Qaradhawi's understanding of key concepts such as sharia, democracy, human rights, and the role of religion in the political order. It also examines Al-Qaradhawi's views on how religion and the state can interact in a pluralistic and modern society. This research outlines the impact of Al-Qaradhawi's thought in the context of political development in the Islamic world and its relevance in facing current social and political challenges.

Dalam perjanjian bisnis konvensional maupun berbasis syariah, jaminan memiliki fungsi yang berbeda bagi para pihak. Bagi debitur, jaminan meningkatkan kapasitas untuk mendapatkan kepercayaan dari kreditur. Bagi kreditur, jaminan menumbuhkan keyakinan bahwa debitur akan menyelesaikan kewajibannya sesuai perjanjian yang telah disepakati. Konsistensi penggunaan lembaga jaminan yang sesuai menumbuhkan kepastian hukum dalam pembuatan perjanjian bisnis. Penelitian ini menggunakan yuridis normatif, dengan pendekatan konseptual dan perundang-undangan serta teknik analisis deskriptif. Tujuan penelitian ini menemukan konkret pengaturan hukum jaminan dalam perjanjian bisnis secara konvensional maupun syariah. Hasil penelitian ialah 1) hukum jaminan masuk dalam ruang lingkup hukum privat yang keberadaannya memberikan kepastian dan perlindungan hukum bagi kreditur sebagai perjanjian tambahan (bersifat accessoir) yang diatur dalam Buku II dan III KUH Perdata, 2) rahn dan kafalah merupakan bentuk jaminan dalam perjanjian syariah yang sampai saat ini masih tidak memberikan kepastian hukum karena menggunakan lembaga jaminan kebendaan fidusia dan hak tanggungan.

Pelatihan pengabdian bagi masyarakat di Panti Asuhan Putri Muhammadiyah Purwokerto bertujuan untuk meningkatkan pemahaman konsep dasar berwirausaha melalui bisnis syariah, menggalakkan inovasi dan kreativitas dalam berwirausaha, serta memberikan motivasi dan dukungan terhadap pengembangan jiwa wirausaha pada peserta. Target khususnya adalah terbentuknya pola pikir, sikap, dan wadah berwirausaha yang dikelola secara mandiri oleh para remaja putri di panti tersebut. Metode yang digunakan dalam program ini meliputi parsipatoris dialogis, diskusi, sharing, dan praktik. Evaluasi menunjukkan peningkatan wawasan dan pengetahuan peserta, dengan sebagian besar mengungkapkan minat untuk terlibat dalam dunia wirausaha. Mitra juga menyadari pentingnya pengetahuan tentang kewirausahaan dan berencana untuk melibatkan pengasuh panti dalam mendampingi para remaja mengembangkan usaha mereka, membantu mereka menghadapi persaingan dunia kerja setelah keluar dari panti. Ini menunjukkan kesuksesan pelatihan dalam mencapai tujuan memberdayakan peserta untuk menjadi wirausaha yang mandiri dan berpikiran maju. Dengan adanya peningkatan minat dan pengetahuan dalam berwirausaha, para peserta memiliki potensi untuk mengoptimalkan kemampuan berwirausaha mereka dan menjadi agen perubahan dalam masyarakat. Selain itu, kolaborasi antara panti asuhan dan pengasuhnya dalam mendukung inisiatif wirausaha para remaja menjadi langkah yang positif dalam mempersiapkan mereka menghadapi tantangan di masa depan. Melalui upaya ini, diharapkan akan tercipta lingkungan yang mendukung pertumbuhan ekonomi lokal dan kemandirian generasi muda dalam menciptakan peluang-peluang baru.

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Sharī'ah law provides a specific ruling that requires every Muslim to cover his/her 'awrah. The prohibition of disclosing 'awrah is derived from the Qur'an and practices of Prophet Muhammad and his companions. Nevertheless, covering 'awrah is difficult for women, especially when it comes to involvement in sports activities or competitions. Based on a qualitative research method that uses observation and document analysis, this study explores the challenges related to 'awrah faced by Muslim female athletes in Malaysia. There are several issues regarding the 'awrah of Muslim female athletes, which include the non-Sharī'ah compliant attire that Muslim female athletes are made to wear for certain competitions. Other issues are the mingling in coaching sessions between different genders, and the suitability for Muslim women to participate in competitions as well as the lack of enforcement of Sharī'ah-compliant dress code. [ABSTRACT FROM AUTHOR]

This study aims to investigate the impact of implementing Islamic accrual accounting on the financial performance of Islamic banking in the digital era. Along with rapid economic and technological paradigm shifts, Islamic banking is faced with demands to adopt accounting practices that are in accordance with sharia principles while utilizing technological advances in financial management. The research method uses qualitative and quantitative approaches, with data analysis conducted through secondary data collection from the financial statements of Islamic banks that apply Islamic accrual accounting. The results showed that the application of Islamic accrual accounting has a significant impact on the financial performance of Islamic banking in the digital era. [ABSTRACT FROM AUTHOR]

Pada ketika negara-negara Islam dalam proses mengurangi pengaruh undang-undang Islam dalam system perundangannya, Negara Brunei Dasussalam mengambil langkah sebaliknya. Brunei Darussalam malah memperkukuh perundangan Islam dalam system pentadbirannya secara keseluruhannya. Pada ketika negara-negara di dunia sibuk dengan kemajuan duniawi, Negara Brunei Darussalam berani melihat ke hadapan dengan mengambil kira kehidupan ukhrawi dengan Gagasan dan pelaksanaan Negara Zikir. Pada ketika negara-negara lain mempromosikan keagungan hidup dunia, Negara Brunei Darussalam sedang dalam menyempurnakan negara dengan sifat Baldatun Tayyibatun Wa Rabbun Ghafur. Undang-undang Syariah yang kukuh; Negara Zikir yang dicita-citakan; dan Baldatun Tayyibatun Ghafurun yang sedang disempurnakan merupakan tonggak kemajuan Negara Brunei Darussalam yang berpaksikan alam yang kekal pada hari kandila sebagaimana yang sentiasa dikumandangkan dan ditegaskan oleh Kebawah Duli Yang Maha Mulia Sultan Haji Hassanal Bolkiah Mu’izzaddin Waddaulah, Sultan dan Yang Di-Pertuan Negara Brunei Darussalam selama pemerintahan Baginda dari 5 Oktober 1967 hingga hari ini. “Adalah menjadi hasrat Beta dan Kerajaan Beta untuk terus memelihara ajaran-ajaran Islam menurut Ahli Sunnah Wal-Jamaah sebagai suatu cara hidup dan landasan kepada pentadbiran Kerajaan Negara Brunei Darussalam – sesuai dengan kedudukan agama Islam sebagai agama rasmi Negara.” (Petikan Titah sempena pembukaan rasmi Persidangan Belia Islam Asia Tenggara dan Pasifik di Maktab Perguruan Ugama Seri Begawan Pada 18 Mac, 1984) Kertas kerja ini menggunakan metod deskripsi dan kajian perpustakaan di mana ia membaca, memerhati, mengkaji dan menganalisis rujukan-rujukan yang sedia ada. Dan sebagai temuan akhir kertas kerja ini didapati bahawa perlaksanaan Syariah dalam era Kebawah Duli Yang Maha Mulia Sultan Haji Hassanal Bolkiah Mu’izzaddin Waddaulah merupakan mercu tanda kegemilangan Islam kontemporari yang menjadikan Negara Brunei Darussalam mempunyai karakter, kecemerlangan dan keunggulan tersendiri dalam kancah pergumulan perjalanan negara-negara di dunia hari ini.

Digitalization of the Islamic economy can penetrate various aspects of the economy, both micro-economics and macro-economics. At present the role of digital is very large, almost the entire economy uses information and communication technology or digitization, both in product packaging and commercialization, to disseminate information. Information is used so that economic growth is faster and unlimited, easier and faster. digital support and information technology. Information technology has penetrated into individuals who can support the era of digitalization of information and communication in the conventional economy as well as in the Islamic economy, this technology is now in hand.Utilities for users such as mobile applications can be downloaded and installed using convenient features that are understandable to users. Likewise at the world bank, in carrying out its activities, Islamic banks cooperate using the information technology sector to form an Islamic banking information system in a special way to produce software (applications) that can facilitate all transactional processes in the banking sector. The formation of digital citizenship since the beginning has been stimulated by the development and application of information and communication technology which is very broad in all fields, including the fields of economics, marketing, finance, services, education, and others. Therefore, digitization was initiated to make it easier for users to make transactions, so that the economy grows. [ABSTRACT FROM AUTHOR]

Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Jurnal Pengabdian Masyarakat dan Penelitian Terapan (JPMPT) is the property of Greenation Publisher and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Jurnal Ekonomi Syariah Teori dan Terapan is the property of Universitas Airlangga and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study aims to discuss the regulation of Village Own Enterprise (BUMDes) and the opportunities for sharia BUMDes after the legality of the Job Creation Act. The research method used is normative-juridical research, which is carried out by analyzing interrelated laws and regulations, as well as collecting related information through books, scientific journals, scientific research results, articles, and other valid supporting sources from the internet. Then based on these sources will be processed and analyzed based on the formulation of the problem that has been determined, in order to obtain a solution to the problems that occur. The emergence of the formulation of BUMDes in the Village Act has become an essential provision for villages to be able to try to advance their territory. Villages with all the local culture inherent in them are required to be able to advance independently, with the spirit of mutual cooperation through the implementation of BUMDes in their area. After the issuance of the Job Creation Act, BUMDes underwent significant changes that required a legal entity as its embodiment. However, to date, there have been no further provisions that stipulate with certainty the types of business with legal entities that are relevant to be applied by village communities. In order to reach benefit from the diversity of potentials in the village, the development of sharia cooperative business is a universal recommendation for villages to advance the economy in their area.

The concentration of uneven money waqf fund collection only at the Indonesian Waqf Board located in Jakarta, is one of the factors that can make one's interest in carrying out money waqf, the form of agreement, and the effectiveness of implementation that exists in Lembaga Keuangan Syariah Penerima Wakaf Uang (LKS-PWU), in this case, is one of the LKS-PWU Banks in Malang City that has received money waqf since 2008 following this research. problems regarding the implementation of cash waqf agreements at Bank LKS-PWU in Malang City and the effectiveness of the implementation of money waqf at Bank LKS-PWU in Malang City. This research is empirical research with a sociological juridical approach through interviews. The results of the study explained, the implementation of money waqf there are two kinds, namely, directly and indirectly, the contract agreement that is carried out is in a period forever or within a certain period, bank LKS-PWU in Malang City itself only implements the money waqf process directly because it does not have an internet-based support system or software, the statement of wakif will that must be written in the agreement process is not attached. The implementation of the money waqf agreement process at the LKS-PWU Bank in Malang City can be said to be ineffective, seeing that there has not been fulfilled fulfillment of the implementation of the agreement process by law enforcement who control the field of money waqf, this is indicated by the absence of a statement of wakif will be attached at the time of the implementation of the money waqf agreement, as well as facilities and facilities that cannot be said to be fulfilled, Bank LKS-PWU in Malang City cannot fulfill its obligations in providing internet-based systems or software, because it is still in the process of developing in prioritized matters that are more often used by customers. Abstrak Pemusatan pengumpulan dana wakaf uang yang tidak merata hanya pada Badan Wakaf Indonesia yang berlokasi di Jakarta, menjadi salah satu faktor yang dapat membuat ketertarikan seseorang dalam melaksanakan wakaf uang, bentuk perjanjian dan efektifitas pelaksanaan yang ada pada Lembaga Keuangan Syariah Penerima Wakaf Uang (LKS-PWU), dalam hal ini adalah salah satu Bank LKS-PWU di Kota Malang yang sudah menerima wakaf uang sejak tahun 2008 berkenan dengan hal tersebut penelitian ini mengambil permasalahan tentang pelaksanaan perjanjian wakaf tunai pada Bank LKS-PWU di Kota Malang dan efektifitas pelaksanaan wakaf uang pada Bank LKS-PWU di Kota Malang. Penelitian ini merupakan penelitian empiris dengan pendekatan yuridis sosiologis melalui wawancara. Hasil penelitian memaparkan, pelaksanaan wakaf uang pada dasarnya terdapat dua macam, yaitu secara langsung dan secara tidak langsung, perjanjian akad yang dilangsungakan adalah dalam jangka waktu selamanya atau dalam jangka waktu tertentu, Bank LKS-PWU di Kota Malang sendiri hanya melaksankan proses wakaf uang secara langsung karena belum memiliki sistem penunjang berbasis internet atau software, pernyataan kehendak wakif yang harus dituliskan dalam proses perjanjiannya tidak dilampirkan. Pelaksanaan pada proses perjanjian wakaf uang pada Bank LKS-PWU di Kota Malang dapat dikatakan tidak efektif, melihat belum tercapainya pemenuhan terhadap pelaksanaan proses perjanjian oleh para penegak hukum yang menguasai bidang wakaf uang ini, hal ini ditunjukkan dengan tidak adanya pernyataan kehendak wakif yang dilampirkan pada saat pelaksanaan perjanjian wakaf uang berlangsung, serta fasilitas dan sarana yang belum dapat dikatakan terpenuhi, tidak dapatnya Bank LKS-PWU di Kota Malang memenuhi kewajibanya dalam penyediaan sistem berbasis internet atau software, dikarenakan masih dalam proses pengembangan dalam hal-hal yang diprioritakan yang lebih sering digunakan oleh nasabah.

Copyright of Journal of Application Business & Management / Jurnal Aplikasi Bisnis dan Manajemen is the property of IPB University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines the legal (sharʿī) validity and practical relevance of Sufism in the modern era through exploring the life and works of the contemporary Mālikī scholar, Shaykh ʿAbdullāh Bin Bayyah. Famous for his works in Mālikī Fiqh, Uṣūl al-Fiqh and global work with Muslim minorities (especially Fiqh al-ʿAqalliyāt), Shaykh bin Bayyah is less well-known for his Sufism. And yet, the life and works of the religious figurehead of a network that extends from West and North Africa, and the Gulf countries, to the United Kingdom and the west coast of the United States of America, provide an illuminating window on some forms of contemporary Sufism. Drawing upon official biographies, secondary literature, a personal interview, and a key, as yet unpublished, text, Al-Mākhidh ʿalā alTaṣawwuf (The Criticisms of Sufism), the author argues Bin Bayyah has a distinctive (though not necessarily unique) practical approach to Sufism that is most relevant to our times. Not only does it help provide a balanced, tolerant, and learned antidote to religious extremism, which is firmly rooted in the Syariah, his practical Sufism also lays the foundations of a path towards civic contribution of Ṣūfī communities in fields as diverse as education, prison reform and peace-making. [ABSTRACT FROM AUTHOR]

This paper examines the theological thoughts of Sheikh Muhammad Arsyad al-Banjari in Tuhfat al-Râghibîn. Although it is a treatise on theology that actually deals with theoretical aspects (nazharî), it discusses extensively practical aspects (‘amalî). With Arsyad al-Banjari's background as an expert in Islamic law, these practical aspects are described using some notions developed in Islamic jurisprudence (fiqh). As a result, the nuances of fiqh are so evident in this treatise. This can be observed from the use of deontic modalities and argumentation models of fiqh to explain issues related to theology. Moreover, this treatise follows the deep structure of the so-called al-hukm al-wadh‘î in Islamic law to describe the concept of faith. Paper ini menganalisa pemikiran teologi Syekh Muhammad Arsyad al-Banjari dalam Tuhfat al-Râghibîn. Walaupun ini risalah tentang akidah yang sebenarnya membahas aspek-aspek teoritis (nazharî), tapi ia banyak mendiskusikan aspek-aspek praktis (‘amalî). Dengan latar belakang Arsyad al-Banjari sebagai seorang ahli fiqih, maka aspek-aspek praktis ini diuraikan dengan menuggunakan beberapa ide yang dikembangkan dalam yurisprudensi Islam (fiqih). Alhasil, nuansa fiqih sangat kentara dalam risalah ini. Ini terlihat dari penggunaan modalitas deontik dan model argumentasi fiqih untuk menguraikan persoalan-persoalan yang terkait dengan aqidah. Lebih dari itu, risalah ini mengikuti struktur dalam (deep structure) hukum wadh‘î dalam fiqih untuk menjelaskan konsep keimanan.

Investment is funds or resources to obtain future profits. Investment does not have to be in the form of money, sometimes land, agricultural land, thoughts that can build a business, etc. Restaurants, farms, fisheries, villas, wedding organizations are some of the business investments owned by Pondok Pesantren Riyadlul Jannah. This paper aims to find out how the implementation of business investment in Pondok Pesantren Riyadlul Jannah, what are the hardships faced by the company Pondok Pesantren Riyadlul Jannah, and how to overcome these hardships in developing the economy of Pondok Pesantren Riyadlul Jannah. It used qualitative methods which include data sources, data collection techniques, and data analysis techniques.

An autistic individual is someone who has a neuro-developmental disorder. Due to this, he experiences deficits in many areas, particularly in the realm of social interaction skills and imagination. Some autistic persons have been found to unknowingly exhibit inappropriate behaviour and tend to break the law due to their problems in neuro-development, character, and social interaction deficit behaviour, being obsessed with their daily routine and lack of empathy. As a result of a string of previous cases,a special SOP (Standard Operating Procedure) for Arrest and Detention of Autists by Police has been successfully enforced to guarantee rights and justice for persons with autism. However, this SOP is yet to be practiced by State Religious Enforcement Officers (PPA) in Malaysia. This article analyzes the necessity to develop a Special SOP for handling autistic individuals by State Religious Enforcement Officers. It discusses the characteristics of autism spectrum disorder that may lead an autist to break the law, its relationship with Shariah criminal offences, as well as the need for a special SOP to handle autistic individuals by Religious Enforcement Officers. Research methodology used were content analysis and Focus Group Discussion (FGD) together with related respondents among Islamic legal practitioners, comprising of 3 Shariah Judges and 2 Religious Enforcement Officers, 7 trainers/instructors ofautistic individuals and 2 Autism experts. Data collected were analyzed descriptively and thematically. FGD revealed that some autistic individuals display inappropriate sexual behavior such as touching others rudely, masturbating in public, taking off their clothes in front of others, and making inappropriate sexual advances. These behaviours can result in them unknowingly committing either a khalwat crime or extramarital intercourse which is an offense in State Shariah Criminal Enactments. The majority of the respondents agreed to develop a special SOP for the use of Religious Enforcement Officers (PPA) in the event of arrest and detention of autistic persons. It is important that PPA are guided by special SOP in handling autistic persons, in order to avoid discrimination against them and to ensure fair treatment. [ABSTRACT FROM AUTHOR]

Islamic banks are banks that apply the existing system in Islam that operates without applying interest. This Islamic bank is based on the Qur'an and Al-Sunnah. There are several aspects that cause Muslims to have no contact with Islamic banks, including the lack of knowledge and public understanding of Islamic banks, and the expansion of the Islamic banking network is less comprehensive. The results of the research that have been carried out show that the people in Mendala village, Sirampog district, Brebes Regency do not know and understand about Islamic banking. Most of the business actors or entrepreneurs still use the services of conventional banks in conducting savings and loans, so that the dissemination of information about Islamic banks needs to be further developed to the wider community, especially in rural areas. [ABSTRACT FROM AUTHOR]

Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In 2018, news of a 41-year-old Malay man's marriage to a Thai girl of 11 as his third wife broke out in the Malaysian media, catalysing nationwide concerns on the state of affairs of child marriage in Malaysia. This article analyses the news reports on this child marriage scandal and draws on my own long-term ethnographic fieldwork studying marriage and intimacy in the state of Kelantan to examine the ensuing public and religious debates concerning the amendment of Malaysia's Islamic family law enactments. I demonstrate that state- and federal-level efforts at curbing child marriage have failed largely due to the lack of consensus amongst the religious and political elite, as well as members of the Muslim community, on what the purpose of marriage is, who – and whose interests – it is meant to protect, and what measures should be implemented to prevent its abuse. Furthermore, child marriage in Malaysia has been ideologically sustained by a rhetoric of 'masculinist protectionism' in which men justify their marriage to young girls as an act of care and benevolence to mask a reality of coercion and violence. However, legal reform on child marriage will not only be ineffectual but also inadequate if it is not enforced in tandem with other initiatives such as seeking poverty eradication in rural regions; looking at the feasibility of contracting eloped marriages in Southern Thailand; and carefully reconsidering Malay adat and Islamic norms promoting young and early marriage as alternatives to prolonged periods of courtship. [ABSTRACT FROM AUTHOR]

Abstract Malaysia operates a federal parliamentary system. The Constitution recognises Islam as the Federation's religion with the proviso that other religions be practised in peace. Islamic law exists alongside common law. This study analyses how the two laws are harmonised and the features of Islamic law in operation. This paper qualitatively analyses the Federal Constitution of Malaysia and examines the features of Islamic law it contains. In particular, this paper studies the current establishment of Syariah courts, its criminal mandate, the enforcement, and Syariah approach in practice in Malaysian federal territories. This paper's findings may help the improvement and betterment of Islamic law, particularly in harmonising common law jurisdiction with Syariah. Intisari Malaysia menggunakan sistem federal parlementer. Konstitusinya mengakui Islam sebagai agama federasi dengan aturan agama lain boleh dipraktikkan dalam damai. Hukum Islam hadir bersandingan dengan common law. Penelitian ini menganalisis sikap dimana kedua hukum bisa harmonis dan fitur hukum Islam dalam praktiknya. Tulisan ini secara kualitatif menganalisis Konstitusi Federal Malaysia dan memeriksa fitur hukum Islam di dalamnya. Secara khusus, tulisan ini mempelajari pembentukan pengadilan Syariah saat ini, mandat pidananya, penegakannya, dan pendekatan Syariah dalam praktik di teritori federal Malaysia. Penemuan dari tulisan ini dapat membantu mengembangkan dan memperbaiki Hukum Islam terutama harmonisasi antara yurisdiksi common law dan Syariah.

An outstanding feature of Aceh Special Region is its autonomy relating to the administration of Islamic Criminal justice system. Undoubtedly this power is one of the key features of the devolution of power to the region. It is a tedious process with numerous challenges and obstacles. The research paper aims to examine whether the prolonged development pertaining to the Islamic Criminal justice system's administration is due to the constitutional and administrative arrangements or actually lies in society. Devolution requires well-structured and systematic planning and execution. It involves various mechanisms and touches many issues. To blame the system for protracted progress is not something unexpected. However, the perception of the public or society of Aceh relating to the Shariah Criminal Justice System also has a significant impact. The research shows that despite the general manifestation of the local population's willingness and support for the system, some issues have emerged. The research reveals that the challenges and obstacles in prolonged development come from both the society and the system. Lack of understanding of the society towards Syariah Penal Code, problems faced by members of the People Representative Council (DPR) Aceh in drafting the Code, and the need to ensure strict compliance of the Code with Syariah are among obstacles faced. The issues and their effect on the implementation and enforcement of Aceh's Syariah Penal Code are scrutinized in the research paper. This is a qualitative study based on library and internet research. It is also legal research whereby the relevant laws are examined. The devolution in Aceh is more complicated than in other regions because it is coupled with "dualisme hukum" or legal pluralism within the Indonesian legal system.

This paper seeks to describe the perspective of al-Habib Muhammad Rizieq bin Hussein Shihab on Pancasila. At the beginning of the paper will be explained in advance how the concept of the state. According to the Sharia is divided into two main ideas of textual-textual and substantial-contextual. Furthermore, it will be further elaborated on the debate in filling the ideology of the state of Islam and nationalist groups in the period of national movement. Then the author will describe the interpretation of al-Habib Muhammad Rizieq bin Husein Shihab in the interpreting of Pancasila with historical approach. Finally, the author critically examines this view which shows that the misinterpretation of al-Habib Muhammad Rizieq bin Hussein Shihab in understanding Pancasila.

Micro, Small, and Medium Enterprises (MSMEs) have long been understood as playing a significant role in the economic development of a country. However, MSMEs have not been able to make a significant contribution to the economy due to constraints of capital problems and limitations in meeting the requirements of bureaucracy and banking administration when applying for loan funds from banks. Due to the limited services provided by banks, the emergence of financial technology (fintech) innovation is an opportunity for MSMEs to overcome their capital problems. However, the use of fintech triggers risks borne by users or consumers such as cyber risks related to data security, data ownership, privacy, and data governance. Shariah-based fintech is one solution to extend financial inclusion to MSMEs to overcome their capital problems. The purpose of this research is to analyze the development and the contribution of Shariah fintech in strengthening the financial inclusion of MSMEs. The method used in this qualitative descriptive research is by describing and interpreting the observations and findings of 5 Shariah fintech platforms that focus on MSMEs’ funding as the research sample. The result shows that the market share of Shariah fintech is 2.01% of the total fintech platform and it is caused by the lack of Shariah financial literacy. In terms of risk, even though the financing risk is relatively lower than Bank’s Non-Performing Loan, other risks may arise, such as cyber risk and Shariah compliance risk. In order to mitigate the risks, the authority needs regulations for cyber security for consumer protection and supervision of Shariah compliance by the National Shariah Council of the Indonesian Ulama Council. [ABSTRACT FROM AUTHOR]

Recent years have seen rising numbers of Malaysian couples contracting cross-border marriages (CBMs) in Southern Thailand to "halalise" (render permissible) romantic relationships and secret polygynous unions. Drawing on long-term ethnographic fieldwork conducted at the Malaysian–Thai border, this article examines the Malaysian state's increasing bureaucratic intervention in these elopements, and the streamlining of marriage procedures in Thailand that raises the legal standard of these marriages to one recognised by Malaysian Syariah Courts. It argues that the strengthening cooperation between the Malaysian and Thai Islamic bureaucracies creates a level of standardisation and synchronisation that allows for a more facile recognition of each other's authority, and an easier "translation" of their policies, practices and certification standards. Although this unveils new pathways and possibilities for Malaysian couples to access intimacy halal (lawful) in Islam, Malaysian Syariah law and Malay custom (adat), it also facilitates men's circumvention of existing legal restrictions on polygyny in the Islamic Family Law. Through the lens of CBMs, this article illustrates how transnational and cross-border collaborations between neighbouring Islamic bureaucracies in Southeast Asia engender unintended but direct detrimental consequences in the everyday practice and experience of polygyny for Muslims in Malaysia. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Riset Akuntansi dan Bisnis Airlangga (JRABA) is the property of Universitas Airlangga and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article offers a contextual study model on the Islamic law in Indonesia where Muslim people expect their religion to be able to adapt to the complex current developments, such as administrative affairs and state legislations, in the country. This issue also takes place globally, particularly in the Muslim world. Here, this paper delves this problem by exploring some factors that lead people to partake that expectation.

This article assesses whether or not the syari`ah bank is in its practice similar to the conventional one. This study uncovers that these two types of bank have some similarities in their practices of financing cooperations either in terms of their procedures, their administrations, and their principles.

This paper contradicts an idea that (Islamic law) syariah is an antithesis to human rights’ principles. Here, this paper debunks this perception as it is comparable to the way people misunderstand about syariah to criminal law. Therefore, this article demonstrates evidences that support the opposite idea; that is to say that Islamic law is in tandem with the principles of human rights and humanistic values.

Penelitian ini bertujuan untuk mengetahui bagaimana pelaksanaan akad qardh dalam Lembaga Keuangan Mikro Syariah Almuna Berkah Mandiri Daerah Istimewa Yogyakarta. Penelitian ini menggunakan metode yuridis empiris. Penelitian yuridis empiris digunakan untuk menganalisis berbagai peraturan mengenai akad pembiayaan qardh pada Lembaga Keuangan Mikro Syariah (LKMS) dan untuk menganalisis hukum yang berlaku dari perilaku masyarakat dalam kehidupan mereka. Jenis data dan bahan penelitian ini berasal dari data primer dan data sekunder. Data primer berasal dari hasil wawancara dan data sekunder berasal dari studi pustaka. Teknik pengumpulan dalam penelitian ini dilakukan dengan wawancara terhadap responden untuk mendapatkan informasi yang tepat dan terpercaya. Teknik analisis yang digunakan dalam penelitian ini adalah metode deskriptif dengan pendekatan kualitatif. Penelitian ini mendapatkan temuan, yaitu produk pembiayaan yang dilaksanakan di LKMS Almuna Berkah Mandiri antara lain yaitu Qardh (pinjam kebajikan). Akad qardh yang dilaksanakan di LKMS Almuna Berkah Mandiri telah sesuai dengan prinsip syariah. Akad qardh ini ditujukan untuk nasabah LKMS Almuna Berkah Mandiri yang memiliki usaha kecil namun tidak mampu secara ekonomi dan ingin mengembangkan usahanya. Dana program LKMS Almuna Berkah Mandiri ini bersumber dari LAZNAS BSM Umat. Besarnya pembiayaan qardh yang dikabulkan oleh LKMS Almuna Berkah Mandiri yaitu sejumlah Rp. 1.000.000,00- (satu juta rupiah) dengan jangka waktu 50 (lima puluh) minggu atau setara dengan 1 (satu) tahun lebih 2 (dua) minggu. Pembayaran angsuran qardh dilakukan setelah 1 (satu) minggu setelah pencairan dana

Diyat Is A Good Compensation Claim System For Road Accident Cases And Should Be Applied In Malaysia. The Offense Of A Road Accident Stems From Negligence Which Can Be Categorized In The Scope Of A Crime Against An Individual. This Leads To A Fine Of Diyat. This Study Hopes That The Government And Sharia Practitioners Can Consider That The Quantum Of Personal Injury Under Civil Law And Compensation In Road Accident Cases In Malaysia Can Be Adjusted According To Diyat And Dhaman So That Fair Justice Is Given To Victims Or Families Of Victims. Section 90 (2) Of The Road Transport Act 1987 Provides For A Fine For A Motor Car Owner Violating The Provisions Of The Law If He Does Not Have An Insurance Policy. The Fine Provides Awareness To Insurance Owners About The Risk Of Incurring Losses As A Result Of The Negligence Of A Road Accident. Payment Of Damages Will Be Obtained After The Court Hearing And The Insurance Company's Claim Is Fully Settled. This Study Aims To Examine The Problems That Exist In The Existing Compensation System In Malaysia And Propose That The Diyat Method To Resolve Cases Out Of Court. Therefore, This Study Is A Proposal Towards An Out -Of - Court Settlement Through A Method Based On Justice And Shariah Compliance. The Research Methods Used In This Article Are Literature Review And Case Study. [ABSTRACT FROM AUTHOR]

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Zaman modern serta globalisasi digitalisasi mengantarkan manusia pada era baru, sehingga godaan demi godaan yang datang sebagai ujian dan kadang malapetaka bagi pelaku pernikahan. Sehingga tujuan pernikahan dalam Islam saat sekarang adalah sebagai upaya prefentif agar terpelihara dari perbuatan melanggar hukum (zina dan perbuatan keji). Kelangsungan kehidupan manusia yang sehat sehingga rumah tangga dipenuhi kasih sayang serta saling membantu keduanya untuk kemashlahatan dunia dan akhirat, juga upaya memelihara keutuhan manusia dari kerusakan akhlak dan moral (hifzh al-Nasl) dalam menjalani hidup saling berpasang sesuai fitrahnya. Peraturan hukum yang menentukan prosedur yang dilalui, juga ketentuan hukum dan akibat hukumnya disebut hukum perkawinan. Lalu bagaimana UU No.1 tahun 1974 tentang Perkawinan di tinjau dari maqashid syariah. Metode Penelitian ini menggunakan konsep kualitatif, dengan pendekatan yuridis normatif secara in-concreto dan singkronisasi hukum, dengan memakai metode contents analisis serta alat ukurnya kemaslahatan (maqasid syariah). Maqashid syariah UUP memuat tiga subtansi yaitu: 1). Maqashid al-Ammah: Tujuan perkawinan membentuk keluarga bahagia (samara) berdasar Ketuhanan Maha Esa (Allah) dan perlunya pencatatan maqashidnya li hifzu al-Din wa al-Nasl wa al-Kitabah wa al-Mashlahah (memlihara agama, keturunan dan tercacat demi kemaslahatan). 2). Maqashid al-Khassah: Fungsinya li al-Bayan al-Shahah fi al-Aqdi fi syiasyah al-Dauliyah (penegasan legalitas akad perkawinan secara hukum kenegaraan). 3). Maqashid al-Juziyah: Keadilanya li al-Adalati wa al-Hukmi baina al-Nas wa al-Khusus fi al-Muslim (keadilan semua umat khususnya muslim). Maqashid Kulliyah li hifzi al-Din (agama) wa al-Nafsi (jiwa) wa al-Aqli (akal) wa al-Nasl (keturunan) wa al-Mall (harta) wa al-'ardh (harga diri) dan al-'adl (keadilan) disempurnakan dengan al-kitabah (tertulis atau tercatat) supaya al-Ikhtiyari (sukarela), al-Amanah (menepati janji), al-Ikhtiyati (kehati-hatian), al-Luzum (tidak berubah), al-Taswiyah (kesetaraan), transparaansi, al-Taysir (kemudahan) dan iktikad baik dalam akad perkawinan serta konsensualisme, tujuan akhirnya untuk ibadah dan kemaslahatan yaitu Jalbul al-Mashalih wa Dar’ul al-Mafasid (menegakkan kemaslahatan dan menolak kemudratan).

Abstract: The Behavior of Businessmen and Muslim Entrepreneurs in Running the Principles of Sharia Transactions. This study aims to map the behavior of businessmen and Muslim entrepreneurs, especially in the aspects of business culture and guiding principles of sharia transactions compiled by the Indonesian Institute of Accountants. The approach used is descriptive qualitative through the extracting of information to a number of informants divided into three groups. An important finding in this study is that there are differences in perceptions between pesantren graduate informants and vice versa when applying adalah, tawazun, and maslahah principles. Nevertheless, the researcher doesn’t find any difference of perception in running ukhuwah and syumuliyah principles.

Penelitian ini bertujuan untuk menyelidiki bagaimana prosedur pembiayaan murabahah pada nasabah dan faktor-faktor yang mempengaruhi nasabah memilih mura-bahah di BMT Universitas Muhammadiyah Yogyakarta. Pendekatan yang digunakan adalah investigatif dengan melibatkan informan pene-litian dari nasabah BMT UMY. Metode per-olehan data adalah dengan teknik wawancara, observasi dan dokumentasi di lokasi penelitian. Dari hasil studi ditemukan bahwa prosedur ada tiga tahap yaitu pemohon telah memenuhi syarat-syarat sebagai pemohon, kemudian bagian pembiayaan mengumpulkan beberapa berkas yang telah diajukan si pe-mohon guna dilakukan penanganan oleh tim surveyor, setelah semua selesai barulah tugas tim surveyor melakukan analisa kelapangan atau terhadap calon nasabah atau anggota nasabah yang ingin melakukan pembiayaan. Faktor-faktor yang mempengaruhi nasabah memillih murabahah pada BMT UMY dikarenakan BMT UMY menggunakan transaksi riil sehingga terhindar dari riba, dan termasuk pada golongan syariah. Nasabah tidak perlu susah mengurus pembe-lian barang karena petugas BMT UMY yang membelikan. Nasabah hanya memberitahukan alamat toko barang yang dibutuhkan. BMT UMY juga melayani dengan prosedur dan cara yang dianjurkan oleh agama sehingga nasabah bisa tenang dalam melaksakan pembiayaan murabahah di BMT UMY, karena sudah sesuai dengan syariat islam.

Tujuan dari penelitian ini adalah menyelidiki mekanisme pembiayaan pensiun di Bank Syariah Mandiri dan menyelidiki relevansi akad murabahah mengenai produk pembiayaan pensiun dengan Dewan Fatwa Nasional Syariah (DSN) dari Majelis Ulama Indonesia (MUI) No: 04/DSN-MUI/IV/ 2000 tentang Ketentuan Umum Pembiayaan Murabahah. Penelitian ini dilakukan Objek penelitian ini adalah akad murabahah dalam pembiayaan pensiun. Penelitian ini dilaksanakan di Bank Syariah Mandiri Cabang Wirobrajan. Responden pada penelitian ini yaitu manajer bagian hubungan konsumen perbankan. Penelitian ini menggunakan pendekatan deskriptif kualitatif untuk menganalisis data. Hasil penelitian menunjukkan bahwa mekanisme penyediaan dana pensiun di Bank Syariah Mandiri Wirobrajan dapat dilakukan dengan cara nasabah mengajukan pembiayaan pensiunan beserta kelengkapan berkasnya ke bank, kemudian bank melakukan pengecekan kelengkapan dokumen dan investigasi atas kebenaran data. Jika bank menyetujuinya, nasabah mengisi surat persetujuan pembiayaan dan melaksanakan akad. Penelitian ini juga menemukan bahwa proses akad murabahah dalam produk pembiayaan pensiun relevan dengan fatwa Dewan Syariah Nasional (DSN) Majelis Ulama Indonesia (MUI) No: 04/ DSN-MUI/IV/2000, mengenai ketentuan umum pembiayaan murabahah.

This research investigates the SharīÊ¿ah compliance of the pricing elements used in family takāful products. The reviewed literature has revealed a great deal of emphasis on the SharīÊ¿ah aspects of the takāful contract, distribution of surplus, models used, incorporating waqf in takāful, and the relationship among the parties. Other research has focused on the operational and technical aspects of takāful such as underwriting, pricing, reserving and risk management. None of these studies has addressed the SharīÊ¿ah compliance of the pricing elements of family takāful products. Through qualitative research using open-ended interviews as well as content analysis, this research analyses the conformity of family takāful pricing mechanism with the SharīÊ¿ah principles of price-setting (tasÊ¿īr). The research findings indicate that the assumptions of mortality and morbidity are SharīÊ¿ah compliant based on the principles of ibāá,¥ah (permissibility), maá?£laá,¥ah (public interest), istiqrāÊ? (induction) and Ê¿urf (custom). However, the investment returns assumption is not quite fair to the shareholders should there be a loss in the investment. The research also indicates that the concept of time value of money is a SharīÊ¿ahcompliant element that can be used to price family takāful products. Further, the findings highlight that the pricing elements such as health condition are deemed unfair by some practitioners. Similarly, adding an extra loading to the contribution because of family medical history should not be taken for granted. [ABSTRACT FROM AUTHOR]

Differences of thought, understanding and interpretation of the law, and the effects of underage marriage lead to debate in society. Although there is a minimum age limit provided, but the law is seen as irrelevant to be applied nowadays because it is considered as a practice that can cause harm to children, family institutions and national development. Therefore, this article will discuss the position of child marriage according to Shariah and legal perspective. In addition, this article also discusses the position of child marriage under the Sustainable Development Goals (SDGs) as well as the implications of such marriages to children in terms of health and educational rights. This study uses a qualitative research methodology based on library research by analyzing primary and secondary documents such as the classical books (turath) and state enactments, as well as academic writings in the journals. The findings of the study indicate that there is a provision in the act and enactment of each state related to the child marriage. However, the details are not clear and specific about the reasons and factors that need to be taken into account in granting permission for child marriage. In addition, this article also found that there are negative implications on the health and educational rights of the children involved as a result of underage marriage. Therefore, this article suggested for improvement to the existing provisions in order to safeguard the welfare and rights of children. [ABSTRACT FROM AUTHOR]

Copyright of Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial is the property of Universitas Islam Negeri Ar-Raniry Banda Aceh, Fakultas Syariah dan Hukum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Banjari is the property of Pascasarjana UIN Antasari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Malaysia's Malay-Muslim majority adheres to heteronormative forms of sexuality that recognise marriage as the only means of securing access to lawful sexual intimacy. Islam, Malay customs (adat), and the Malaysian state impose strict sanctions on pre- and extramarital intimacy in its Syariah criminal laws. A Vice Prevention Unit responsible for moral policing is legally authorised to arrest couples who violate Islamic rules of behaviour, including sexual offences such as khalwat (illicit proximity)—a crime of passion punishable by a fine and/or imprisonment. This article compares two khalwat trials in Kota Bharu and Kuala Lumpur's Syariah court to illustrate what Peletz (2002) calls the judges' "cultural logic of judicial reasoning". In these trials, Syariah judges extend beyond a narrowed focus on gender to also consider cultural understandings of age, profession, family circumstances, and marital status, thus reproducing Malay adat understandings of intimacy, marriage, and personhood. In an effort to steer young couples away from forbidden sexual temptations, the Malaysian state liberalises access to marriage by recognising cross-border marriages contracted in Southern Thailand, offering financial incentives to young couples intending to marry and defending existing legal provisions allowing the marriage of minors. The Malaysian state's mix of punitive, preventative, and pro-marriage policies, I suggest, are various ways of surveilling sexuality by bringing uncontrolled desires under the purview of matrimony, where it may find its lawful expression. [ABSTRACT FROM AUTHOR]

Penelitian ini bertujuan untuk menganalisis kinerja reksadana saham syariah dan konvensional. Metode yang digunakan yaitu indeks Sharpe, Treynor, Jensen, appraisal ratio, M2 measure, dan T2 measure selama periode Januari 2012 sampai dengan Desember 2015. Sample untuk Rekasadana konvensional sebanyak 25 emiten dan reksadana syariah sebanyak 7 sampel. Hasil penelitian kinerja reksadan saham syariah secara rata-rata lebih baik dibandingkan dengan konvensional, hanya saja berdasarkan pengujian dua sampel perbandingan tidak terdapat perbedaan yang berarti antara kinerja reksadana saham konvensional dan syariah.

The objective of this article is to analyze the Islamic stocks are relatively efficient for investment decisions using SCAPM (Shari’a Compliant Asset Pricing Model). SCAPM is a modified form of the CAPM (Capital Asset Pricing Model) which aims to frame the analysis model within the framework of Shari’a. The data collection technique is documentation of data that is secondary. 13 samples used in the study of Islamic stocks with consistent criteria of Islamic stocks enter the JII (Jakarta Islamic Index) study period in December 2013 to November 2016 and has a positive individual stock returns. Results from the study showed there were 9 of Islamic stocks are relatively efficient and the 4 remaining inefficient. Shares of PT. Adaro Energy has the largest RVAR value means having the most excellent stock performance. Artikel ini bermaksud untuk menganalisis saham syariah yang tergolong efisien untuk keputusan investasi dengan menggunakan SCAPM (Shari’a Compliant Asset Pricing Model). SCAPM adalah bentuk modifikasi dari CAPM (Capital Asset Pricing Model) yang bertujuan agar kerangka model analisis masih dalam kerangka syariah. Teknik pengumpulan data adalah dokumentasi dari data yang bersifat sekunder. Digunakan 13 sampel saham syariah pada penelitian ini dengan kriteria saham syariah yang konsisten masuk pada JII (Jakarta Islamic Index) periode penelitian Desember 2013 hingga November 2016 dan memiliki pengembalian saham individual positif. Hasil dari penelitian menunjukkan terdapat 9 saham syariah yang tergolong efisien dan 4 sisanya tidak efisien. Saham PT. Adaro Energy memiliki nilai RVAR terbesar yang berarti memiliki kinerja saham paling baik.