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Capitulation and Siyasah Syar’iyah Al-Maliyah Impact on Economic Stability of the 18th & 19th Ottoman Turks Desmadi Saharuddin; Meirison Meirison; Inayatul Chusna; Ade Sofyan Mulazid
QIJIS Vol 7, No 2 (2019)
Publisher : IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/qijis.v7i2.4847

Free trade and foreign investment that characterize the 21st Century trade and business model do not benefit all parties, particularly Islamic countries. Only those who have well-established economic system and large capital gain the most benefit. This condition had occurred during the Ottoman Khalifah. Therefore, this article aims to prove that free trade and foreign investment during the Ottoman, in the form of capitulation, brought negative impact on the Ottoman’s economy and politics. Capitulation is an agreement between the Ottoman and Western European countries that regulated economic and legal sectors by giving privilege to the European countries to come and trade in the Ottoman. The Ottoman became a free market place that eliminated the Islamic economic system. The Ottoman saw the agreement as its Siyasah Syar’iyah Al-Maliyah to protect the political sovereignty when facing European countries. Once the agreement benefited the Ottoman, later it caused economic political problems. The domestic industries faced difficulty when competing with foreign trades. The Ottoman government did not have full authority over the law and justice of the Europeans in the Ottoman. The capitulation that was expected by the Ottoman to protect its economy and politics had put the country under the domination of Western Europe. What happened to the Ottoman is proof that the free market is only beneficial to developed countries with active industries. Therefore, this historical fact should be reference for Islamic countries in conducting their foreign economic system.

Al-Hājat As The Basis Of Contemporary Ijtihād Husnul Fatarib; Muhammad Qasem; Meirison Meirison
al-'adalah Vol 17, No 1 (2020): al-'Adalah
Publisher : Universitas Islam Negeri Raden Intan Lampung

This article discusses the use of the concept of hājat (necessity) in the application of sharia law when there are difficulties in applying the original provisions. The hājat (necessity) makes it possible for people and individuals not to apply the original law when they experience difficulties in applying it. However, the use of hājat must fulfill several conditions, including (1) it should be mu'tabarah, not contradicting the prevailing principles of syara', (2) it should be found in cases that seriously threaten religious interests, life/soul, mind, descent, and property. (3) If the hājat is general for a group of people or the wider community or individuals, then this position of hājat occupies an emergency position and takes place permanently for the community but temporarily for individuals. This study found the fact that some contemporary scholars no longer adhere to the principle of hājat which is mu'tabarah or following the maqāsid sharī'ah with all its requirements but has mixed it with pseudo-ad-dharūrah (emergency). Through this approach, some contemporary cases that were initially considered harām (forbidden), such as forex (Foreign Exchange) are considered lawful because they are needed. In other words, even though it is not a real hājat because forex is ribā nasī'ah, it can be done in an emergency, as is the case with bonds that have fixed interest.

MODERASI ISLAM DALAM KESETARAAN GENDER (KOMPARASI TERHADAP AGAMA YAHUDI DAN NASRANI) Meirison Meirison; Desmadi Saharuddin; Rosdialena Rosdialena; Muhammad Ridho
JURNAL AL-IJTIMAIYYAH Vol 6, No 1 (2020): Jurnal AL-IJTIMAIYYAH
Publisher : Universitas Islam Negeri Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-ijtimaiyyah.v6i1.5510

Islam is a moderate religion that is very close to the dignity of women which is very different from the two religions of its predecessors. In both religions women are considered as a burden in life and very detrimental, women's rights are morally and materially ignored. Like ownership of property, the right to issue testimony, identity is assigned to the husband not to his father. Even as far back as 1956 and perhaps up to now in France and Germany full of women's freedom must obtain the husband's permission to conduct transactions, such as buying and selling, grants from his own property. With library studies and comparative approaches and qualitative methods the author reveals whether Jews and Christians have similarities in their treatment of women in theory and is there a difference between the two religions? Do Islam, Judaism and Christianity in theory give equal treatment to women? Let a Muslim know that there is a gap between the teachings of Islam and the behavior of some Muslims today that are no longer in accordance with Islamic norms. Such behavior does not originate from Islam as a moderate religion.Keywords: Islamic Moderation, In Gender, Comparison, Judaism and Christian.

THE DEVELOPMENT OF ISLAMIC ECONOMICS IN VARIOUS PARTS OF THE WORLD MEIRISON MEIRISON
JEBI (Jurnal Ekonomi dan Bisnis Islam) Vol 2, No 2 (2017): Juli - Desember 2017
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/jebi.v2i2.118

The theme of the article is "economy based on the principles of Islam". In the Famous Hotel in heart of London, England, is full of bankers, lawyers, and top world investors. Those who come from various countries in Asia, Europe, and the Middle East, make mutual offers, and many end up on signing the deal. One country absent on this event: USA. Islamic finance - which became increasingly global after Britain adopted it - has grown tremendously over the past decade. This economic system has attracted all key international players, leaving the United States in the increasingly profitable global industry. According to the report, 2016 saw new trends across the various sectors of the Islamic economy. In the halal food sector, which saw Muslim spending reach 4 trillion dirhams ($ 1.1 trillion) in 2014, new partnerships have been forged between countries such as the UAE, South Korea, Malaysia, Indonesia and South Africa. Sukuk listings in Malaysia and the UAE have also contributed to the growth of the Islamic finance sector, which grew to 6.6 trillion dirhams ($ 1.8 trillion) in 2014, helped by regional initiatives such as the UAE-Bahrain partnership and Avriland First launched the first Islamic window in Cameroon.

JENIS KEPEMILIKAN DALAM SISTEM EKONOMI ISLAM MEIRISON MEIRISON
Maqdis: Jurnal Kajian Ekonomi Islam Vol 2, No 1 (2017): Januari - Juni 2017
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/maqdis.v2i1.81

The theme of the article is "economy based on the principles of Islam". In the matter of ownership, individuals, society and the State as the subject of the economy have its own property rights, established by the sharia. The concept of ownership becomes very clear presented by Taqiyuddin an-Nabhani in his book Islamic economic system. In this book explained that Islam divides the concept of ownership becomes: individual ownership (private property); public ownership; and possession of the State (private state). Individual ownership is an individual right recognized by the sharia which such rights a person may have a wealth of moving or not moving. This right is protected and restricted by sharia law and no control. Moreover someone can finally have the authority to manage the assets held. Public ownership is all the wealth that has been set ownership by Allah to the Muslims so that the wealth of the Muslims belongs together. Individuals are allowed to take advantage of the wealth, but forbidden to have it personally. Islam recognizes the right of private property (individual) and allows businesses and individual initiative in using and managing personal wealth. Islam also has certain limitations in accordance shariah so that a person can use his private property without harming the public interest. However, there are some common interests that can not be managed and owned by individuals, but all of it belongs to and managed by the State for public interest.

PROBLEMATIKA PASAR BERSAMA UMAT ISLAM DAN SOLUSINYA MEIRISON MEIRISON
Maqdis: Jurnal Kajian Ekonomi Islam Vol 3, No 1 (2018): Januari - Juni 2018
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/maqdis.v3i1.155

Muslims experience many economic, social problems due to Western pressures and the world financial crisis that makes the coolies in their own country. Data show that 40% of the world's poor are Muslims. Rasulullah S.A.W after migrating to Madinah established a market that was detached from the influence of Jewry. The market is in accordance with Islamic shari'ah based on Islamic aqidah, justice and able to grow the muslimin capital development and support the economy of society. Unity is the basis of the progress of Muslims, because the world economy is controlled by the cartel. The idea of a common market of Muslims is a way out of a prolonged Islamic crisis both internally and externally. Balance and distribution of profit-based commodities. Muslim possesses the supporting factors to develop the economy equally. Natural resources, human, skill adequate, can be used optimally. Political disputes, interdependencies, relations between regions and countries are slowly overcome with religious zeal and a sense of responsibility as Muslims will greatly assist the effort.

PERMASALAHAN BANK ISLAM DAN BANK SENTRAL MEIRISON MEIRISON
Al-Masraf: Jurnal Lembaga Keuangan dan Perbankan Vol 2, No 2 (2017): Juli - Desember 2017
Publisher : Prodi Manaj. Perbankan Syariah Fakultas Ekonomi dan Bisnis Islam – UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-masraf.v2i2.110

The theme of the article is the banks and financial institutions. Islamic banks have experienced significant new developments which are an option for Muslims not to practice Riba anymore. This is of course the desire of all Muslim individuals who want to apply Islamic law that facilitates transactions, production and service. In this case Islamic banks have privileges that are not owned by other banks but faced with several obstacles and problems in conducting their activities in the field. The author will discuss this issue to obtain a viable solution in order to serve as a consideration for decision makers in Islamic banking in the constraints encountered during contact with the central bank. After making observations it can be seen that the government's support for these Islamic banks is virtually nonexistent in investment as well as financing which are the problems and challenges faced by Islamic banks. Coupled with the scarcity of experts in the science of fiqh mu'amalah associated with the operating system of Islamic banks and the problems encountered when conducting activities with customers and relationships with conventional banks and central banks. In addition, most fiqh experts do not have sufficient knowledge in modern finance as well as various forms of transactions and activities. The pattern of supervision on Islamic banks is still in the form of surveillance conducted by the West both in the form of juridical supervision and in the field of finance which greatly narrow the space for the Islamic banks themselves by it self Islamic banks but are in the position of conventional banks. Coupled with the newcomers who are a counter. This discussion recommends that the central bank have special treatment of Islamic banks and let Islamic banks reconsider the existing investment banking patterns and accounts of the central banks associated with the Statutory Reserve (Statutory Reserves/Legal Reserves). Islamic banks have much less reserves than conventional banks. The research to find the solution of this problem should be developed by the Islamic financial review center to improve the performance and performance of Islamic banks to face globalization and the global financial crisis in particular.

BANK SYARI'AH MENGHADAPI TANTANGAN DAN HARAPAN MEIRISON MEIRISON
Al-Masraf: Jurnal Lembaga Keuangan dan Perbankan Vol 2, No 1 (2017): Januari - Juni 2017
Publisher : Prodi Manaj. Perbankan Syariah Fakultas Ekonomi dan Bisnis Islam – UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/al-masraf.v2i1.92

The theme of the article is the banks and financial institutions. Islam has shown how to look for halal sustenance in the form of instructions that can be understood through the rules that are understood by the scholars in the running of the economy based al-Ghanam bi al-gharam (dare to take profits and bear the losses) that is based on justice. Financial institutions is an important sector in a country that manages foreign exchange and provides services in the areas of finance, such as loans, insurance, production in various forms. individual or group of people can not be separated from the corridor and road rules. Bank Islam is growing in the midst of a system that forced him to comes the question of Islamic banks could face challenges, whether Islamic banks could take advantage of the excess savings that come from Muslim and non-Muslim communities, what is the best way to be traversed by the Islamic bank in the future. This paper aims to explain the problems and challenges faced by Islamic banks Modern and instill hope and vision of the future for Islamic banks in the future we expect the Islamic banks can face the challenge that comes from all directions.Let the money market established a large money market which can accommodate investment of surplus in Islamic banks and issued securities as supporters. Murabaha trading away that there are elements of fraud.

Sultan's Law and Islamic Sharia in The Ottoman Empire Court: An Analysis of The Existence of Secular Law Husnul Fatarib; Meirison Meirison; Desmadi Saharuddin; Muchlis Bahar; Suud Sarim Karimullah
AL-ISTINBATH : Jurnal Hukum Islam Vol 8, No 1 May (2023)
Publisher : Institut Agama Islam Negeri Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/jhi.v8i1.4908

This article aims to describe the impact of legal dualism within the Ottoman Empire. After Constantinople was taken over, Sultan Muhammad Al-Fatih instituted a significant policy, including issuing laws and regulations for the benefit of society; then, there was also a dualism system within the Ottoman Empire, which was visible during the reign of Sultan Sulaiman I. During this time, foreign nationals were mainly recruited, and foreign traders began to gain impunity at the peak of power. This then prompted several questions, such as were the sultans free to create the laws they wanted, or was Islamic law still binding on them? Was Sultan's law an innovation from the Ottoman Empire or a legacy from the preceding dynasty in the form of Capitulation? To address those issues, the authors conducted a comparative historical analysis of various types of literature. We used a descriptive qualitative approach to Qānūn's position, which served as a springboard for foreign intervention in an Empire that was strong but weak in political policies which occasionally strayed outside the corridor of Islamic Sharia which had become customary and national culture. The tolerance separated from the corridors of Islam derailed during the crisis. This became a springboard for legal dualism in a state body with integrity in various dimensions.Keywords: Sultan's Law, Sharia, Judiciary, Ottoman

Sejarah Kedudukan Taqnīn dan Posisi Taqnīn dalam Hukum Islam Sisi Diyarti; Salma Salma; Meirison Meirison
BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam Vol 5 No 1 (2024): BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam
Publisher : Pusat Penelitian dan Pengabdian Masyarakat (P3M), Sekolah Tinggi Ilmu Islam dan Bahasa Arab (STIBA) Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36701/bustanul.v5i1.1261

Qanun is a series of choices that guide human life in acting and must be obeyed even though they feel pressure from experts. Currently, the challenged Qanun is considered a formalization of Islamic regulations, especially sharia regulations, which are considered restrictive and generally relevant by public authorities. The presence of Qanun in recent times is a consequence of the many regulations that have developed, especially due to the influence of European regulations in general. This research uses qualitative research methods with library research techniques. This research aims to analyze the history of taqnīn, procedures for forming qanuns, the coercive power of qanuns, and the position of qanuns in Islamic law. The research results show that currently qanun are seen as part of Islamic guidelines, especially sharia guidelines prepared by open experts that are both restrictive and generally relevant. The presentation of Qanun in this modern era, from one point of view, is seen as the progress of Islam in developing its Shari'a and implementing the guidelines contained therein. According to a limited view, the use of the term qanun in Islam can mean unclear guidelines or guidelines created by humans, where the resulting guidelines are the result of the ijtihad of a person or group of scientists on a problem. According to the general view, Qanun is a series of choices that guide human life in acting and must be obeyed regardless of pressure from public officials.

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