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<![CDATA[Korupsi dalam Perspektif Alquran ]]>
<![CDATA[Birahmat, Budi]]>;
<![CDATA[Dedi, Syarial]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[STAIN Curup ]]>
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DOI: 10.29240/jf.v3i1.457
<![CDATA[This article aims to track the Qur'an review of corruption. Because one of the most prevalent issues in Indonesia today is criminal acts of corruption, various ways have been done by the State to overcome corruption, from changing the law, establishing an institution specifically dealing with corruption to increase the sanction for convicted of corruption, but it is still not yet yielding results that encourage the community. The data presented in this paper is sourced from literature review by tracing the sources directly related to the theme especially the Qur'an and Sunnah. From the results of this study found that: Corruption as an extra-ordinary crimes crime is not explicitly mentioned by the Qur'an, but some terms such as ghulul, suht, sarq, hirabah some terms are considered to represent the Qur'an's notion of corruption. The punishment for the perpetrators of corruption, the most appropriate according to the authors is the punishment of the ta'dzir finger which in its implementation may equal or even exceed the sanction of hadd penalty. In this case the rulers are given the power to determine punishments according to the public interest, and should not be contrary to the provisions of shari'ah and general principles, such as applying Undang-undang No. 31 Tahun 1999 and which has been perfected by Undang-undang Nomor 20 Tahun 2001 Tentang Pemberantasan Tindak Pidana Korupsi.]]>
<![CDATA[Ekonomi Dan Penguasa (Pemikiran Ibn Taimiyah tentang Mekanisme Pasar) ]]>
<![CDATA[Dedi, Syarial]]>
<![CDATA[ AL-FALAH : Journal of Islamic Economics Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jie.v3i1.442
<![CDATA[The classical scholars not only focus on the issue of ritual worship, but also pay attention to the economic problems of society and even indicated theories of modern conventional economics is the adoption of the results of their thinking. One of them is Ibn Taymiyyah. Its has inspired the market mechanism. Prices are handed over to businesses naturally, without being interfered with by the government. On the other hand religion gives authority to the government that must be obeyed by the ruler in taking care of them. This study uses the method of literature with the conclusion that in the free market, the price is considered by the strength of supply and demand. Free market runs fair, reasonable, likes the same likes and no distortion. However, the market mechanism is not always running perfectly, often distortion occurs. In this condition, the state's role as the supervisor of development morality is needed to make people aware that moral norms and ethical values are very important as the principle of development that must be implemented in the life of the economy. This means that Ibn Taymiyya'hs economic thought is in line with the duties and authorities of the ruler.]]>
<![CDATA[The Arisan of Qurban in Islamic Economic Perspective ]]>
<![CDATA[Syarial Dedi]]>
<![CDATA[ AL-FALAH : Journal of Islamic Economics Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alfalah.v6i1.2282
<![CDATA[Purpose: This research aims to answer the practice of qurban social gathering that has recently developed in society. There are two interesting things that need to be discussed; the first, in the arisan to conduct the lottery, Islam views the lottery as identical with gambling and the law is strictly forbidden. The second, social gathering is essentially a debt, while qurban worship is obligatory on people who can afford it. Obviously the debtor can't afford it. The conclusions, it was concluded that social gathering is generally classified as a mu'amalat activity that contains elements of mutual assistance. This activity has never been mentioned in the Qur'an or hadith directly, the law refers to the law of origin of mu'amalah, which is permissible. Design/Method/Approach: This research is a library research with a qualitative approach, and uses content analysis techniques with the ushul al-fiqh framework.Findings:He turns into haram, if it contains elements of usury, fraud and causes losses to other parties. The essence of arisan is debt, while qurban worship is borne by capable servants as the characteristics of Islamic law are not burdensome. The leaving worship beyond one's ability is not a sin.Originality/Values:]]>
<![CDATA[Ekonomi Dan Penguasa (Pemikiran Ibn Taimiyah tentang Mekanisme Pasar) ]]>
<![CDATA[Syarial Dedi]]>
<![CDATA[ AL-FALAH : Journal of Islamic Economics Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jie.v3i1.442
<![CDATA[The classical scholars not only focus on the issue of ritual worship, but also pay attention to the economic problems of society and even indicated theories of modern conventional economics is the adoption of the results of their thinking. One of them is Ibn Taymiyyah. Its has inspired the market mechanism. Prices are handed over to businesses naturally, without being interfered with by the government. On the other hand religion gives authority to the government that must be obeyed by the ruler in taking care of them. This study uses the method of literature with the conclusion that in the free market, the price is considered by the strength of supply and demand. Free market runs fair, reasonable, likes the same likes and no distortion. However, the market mechanism is not always running perfectly, often distortion occurs. In this condition, the state's role as the supervisor of development morality is needed to make people aware that moral norms and ethical values are very important as the principle of development that must be implemented in the life of the economy. This means that Ibn Taymiyya'hs economic thought is in line with the duties and authorities of the ruler.]]>
<![CDATA[Korupsi dalam Perspektif Alquran ]]>
<![CDATA[Budi Birahmat]]>;
<![CDATA[Syarial Dedi]]>
<![CDATA[ FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jf.v3i1.457
<![CDATA[This article aims to track the Qur'an review of corruption. Because one of the most prevalent issues in Indonesia today is criminal acts of corruption, various ways have been done by the State to overcome corruption, from changing the law, establishing an institution specifically dealing with corruption to increase the sanction for convicted of corruption, but it is still not yet yielding results that encourage the community. The data presented in this paper is sourced from literature review by tracing the sources directly related to the theme especially the Qur'an and Sunnah. From the results of this study found that: Corruption as an extra-ordinary crimes crime is not explicitly mentioned by the Qur'an, but some terms such as ghulul, suht, sarq, hirabah some terms are considered to represent the Qur'an's notion of corruption. The punishment for the perpetrators of corruption, the most appropriate according to the authors is the punishment of the ta'dzir finger which in its implementation may equal or even exceed the sanction of hadd penalty. In this case the rulers are given the power to determine punishments according to the public interest, and should not be contrary to the provisions of shari'ah and general principles, such as applying Undang-undang No. 31 Tahun 1999 and which has been perfected by Undang-undang Nomor 20 Tahun 2001 Tentang Pemberantasan Tindak Pidana Korupsi.]]>
<![CDATA[An Examination of Qur'anic Concept on Corruption ]]>
<![CDATA[Budi Birahmat]]>;
<![CDATA[Syarial Dedi]]>
<![CDATA[ AJIS: Academic Journal of Islamic Studies Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/ajis.v3i1.487
<![CDATA[The social problem that continues to be discussed endlessly today is a case of increasingly concerned corruption. Discussion of corruption problematics almost deadlocked because what made the eradication of corruption in this country is inversely correlated with the increasing index of corruption rank in Indonesia. Therefore, many people are more pessimistic about the eradication of corruption in Indonesia, even some of them are permissive. In addition, Corruption is also a crime classified as extra-ordinary crimes, because what resulted from corruption has brought a direct result, which is aggravating the poverty of the people. Some scholars began to track the Qur'an's affirmation of corruption. It is done as an effort to find epistemology eradication corruption case remember that al-Qur'an is holy book which give hint. Meanwhile, the Qur'an, which is still global and universal, remains a matter to be scrutinized and studied comprehensively. The discourse of corruption, for example, is still an implicit concept that is not clearly described by the Qur'an. But, it does not mean, the Qur'an can not solve this case.]]>
<![CDATA[THE LEGITIMACY OF THE SALE AND PURCHASE CONTRACT OF SACRIFICIAL ANIMALS IN CURUP COMMUNITY ]]>
<![CDATA[Syarial Dedi]]>;
<![CDATA[Lendrawati Lendrawati]]>
<![CDATA[ Jurnal Adabiyah: Humanities and Islamic Studies Vol 21 No 2 (2021): Islamic Studies ]]>
Publisher : <![CDATA[Faculty of Adab and Humanities - Alauddin State Islamic University of Makassar ]]>
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DOI: 10.24252/jad.v21i2a5
<![CDATA[This research is triggered from the qurban committee in Curup community to collect funds from the qurban participants by fixing the price of animals. The payment can be all at once and can also be paid in installments every month. This means buying and selling, even though the animals do not exist yet. After the money was collected and it was close to the sacrifice day, the committee went looking for an animal and then bought it. The role of the committee that made the sale and purchase contract was not the owner of the money. There is also buying and selling through brokers, who are not animal owners. Therefore, the main issue in this research concerns the validity of the contract for the sale and purchase of that qurban animals. This is a field research with qualitative approach. This study concluded that the implementation of the contract in muamalah transactions is elastic, especially in the oral form of al-ahwal. This is strongly influenced by the local community customs based on the rule of al-’adah muhakkamah.الملخصخلفية هذا البحث هي عمل لجنة الأضحية في مجتمع Curup لجمع الأموال من المشاركين في الأضحية من خلال تحديد أسعار الحيوانات. يمكن أن يكون الدفع دفعة واحدة ويمكن أيضًا سداده على أقساط كل شهر. هذا يعني البيع والشراء ، على الرغم من عدم وجود الحيوانات بعد. بعد أن تم جمع المال وقرب يوم الأضحية ، ذهبت اللجنة للبحث عن حيوان ثم اشترته. لم يكن دور اللجنة التي أبرمت عقد البيع والشراء هو صاحب المال. هناك أيضًا بيع وشراء من خلال سماسرة ليسوا من أصحاب الحيوانات. المشكلة الرئيسية في هذا البحث هي حول صحة عقد بيع وشراء حيوانات القربان. هذا البحث هو بحث ميداني بنهج نوعي. خلصت هذه الدراسة إلى أن تنفيذ العقد في معاملات المعامله مرن ، لا سيما في الشكل الشفهي للأحول. هذا متأثر بشدة بعادات المجتمع المحلي كصوت قواعد محاكمة العدة.]]>
<![CDATA[PEMIMPIN RUMAH TANGGA DALAM TAFSIR (Kaji Ulang Pendapat Feminis dengan Metode Ta’wīl) ]]>
<![CDATA[Syarial Dedi]]>
<![CDATA[ Al-Ahwal: Jurnal Hukum Keluarga Islam Vol 11, No 2 (2018) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/ahwal.2018.11201
<![CDATA[This paper aims to explain the opinion of some traditionalist Muslim scholars who refute feminist opinions of verse 34 of an-Nisā’ about household leaders. This study takes the form of a library with the content analysis method. Utilizing qawāʿid al-lughawi'ah (linguistic rules) like the ta'wīl method which is inherited uṣūliyyīn (Islamic law expert, scholars such as Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī argued that men are more superior than women in some aspect such as intellectual. Therefore, it is men who have a duty to become the leader. Tulisan ini menjelaskan tentang pendapat beberapa sarjana Muslim tradisional yang menolak pendapat kaum feminist tentang kesejajaran laki-laki dan perempuan dalam menafsirkan surat Nisā’ ayat 34. Dengan menggunakan data literer dan analisis isi, tulisan ini menunjukkan bahwa beberapa sarjana Muslim Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī berpendapat bahwa laki-laki berbeda dengan perempuan. Laki-laki mempunyai kemampuan intelektual lebih dibandingkan dengan perempuan. Oleh karena itu, maka kepemimpinan ada di punggung laki-laki.]]>
<![CDATA[PEMBACAAN ULANG TERHADAP WADHRIBUHUNNA DALAM SURAT AL-NISA’ AYAT 34 ]]>
<![CDATA[Syarial Dedi]]>
<![CDATA[ istinbath Vol 17 No 2 (2018): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ijhi.v17i2.102
<![CDATA[Abstract: The classical scholars interpret wadhribuhunna (al-Nisa': 34) by hitting the wife as the last alternative after giving advice and separating the bed. Civilized blows are not barbaric by paying attention to the way and object of the blow. The modern muslim intellectuals criticize it from various perspectives; human rights, gender, equality between husband and wife in the household, psychology, and so on. Still they did not dare to move the meaning of wadhribuhunna from hitting. This research puts it down by threatening, scaring and not beating or scolding him. This meaning does not come out of the meaning of the dharaba language, and this meaning is also supported by the text and hikmah al-tasyri. This study is in the form of literature with content analysis method Abstrak: Ulama klasik mengartikan wadhribuhunna (al-Nisa’: 34)dengan memukul isteri sebagai alternatif terakhir setelah memberikan nasihat dan pisah ranjang. Pukulan beradab bukan biadab dengan memperhatikan cara dan obyek pukulan. Para intelektual muslim modern mengkritisi itu dari berbagai sudut pandang; hak azasi manusia, gender, kesetaraan suami-isteri dalam rumah tangga, psikologi, dan sebagainya. Tetap saja mereka tidak berani memindahkan makna wadhribuhunna dari memukul.Penelitian ini mena’wilkan wadhribuhunna dengan mengancam, menakut-nakuti dan tidak memukul atau memarahinya. Makna ini tidaklah keluar dari makna bahasa dharaba,dan makna ini juga didukung oleh nash serta hikmah al-tasyri’. Kajian ini berbentuk kepustakaan dengan metode content analysis (penalaran isi).]]>
<![CDATA[Poligami Sirri dalam Tinjauan Mashlahat ]]>
<![CDATA[Sudirman Sudirman]]>;
<![CDATA[Syarial Dedi]]>;
<![CDATA[Hasep Saputra]]>
<![CDATA[ El-Ghiroh : Jurnal Studi Keislaman Vol 19 No 2 (2021): September ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam (STAI) Bumi Silampari ]]>
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DOI: 10.37092/el-ghiroh.v19i2.328
<![CDATA[The reason for opposing polygamy is because it is considered to have many negative effects and is considered to discriminate against women. While those who agree, argue that Islam does not prohibit polygamy, under certain conditions polygamy is one solution to overcome household problems. This research is a library research. So based on the results of the research the authors conclude that the sirri polygamy practiced by the community today does not contain mashlamat because: first, sirri polygamy is legally flawed, both religious law and state law; second, polygamy sirri does not achieve the purpose of marriage in sharia, namely so that human life in this world is full of peace and love; third, sirri polygamy is detrimental to women and their offspring.]]>
