Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan
JURNAL ILMIAH MIZANI : Wacana Hukum, Ekonomi, dan Keagamaan is a scientific publication journal that contains Islamic law, Economics, and Islamic Religious Studies to support the development of Islamic knowledge. This journal is published two times a year in March and September by Faculty of Islamic Law of State Institute for Islamic Studies (IAIN) Bengkulu.
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177 Documents
<![CDATA[REFORMULASI PERENCANAAN PEMBANGUNAN NASIONAL MODEL GARIS-GARIS BESAR HALUAN NEGARA ]]>
<![CDATA[Ade Kosasih]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 6, No 1 (2019) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v6i1.2207
<![CDATA[The inability of the national long-term development plan (RPJPN) to consolidate different programs between one President and the next President, results in unsustainable development plans. So there is a desire to revitalize the outlines of the state's direction (GBHN) as a guide to national development that was once able to integrate national development planning in the past. Therefore, it is necessary to reform the GBHN, because the concept of GBHN in the past is not necessarily relevant to the current state administration system, especially the implications of the GBHN on the authority of the MPR. The future GBHN systematics will be followed up with the RPJM and the regional mid-term development plan (RPJMD) in lieu of the five-year development plan. To strengthen the legality of GBHN as a development planning document, the MPR Decree on GBHN must be interpreted as a fundamental norm, so that if the President deviates from the GBHN, then the President can be impeached. This means that the position and function of the MPR and the Constitutional Court (MK) need to be reconstructed, that is, the MPR is given the authority to submit impeachments and execute MK Decisions related to impeachment of the President in violation of the GBHN, while the Constitutional Court has the authority to examine and adjudicate requests for impeachment. Thus, it is believed that development planning can run in an integrated and sustainable manner.]]>
<![CDATA[AKOMODASI BUDAYA LOKAL DALAM LEGISLASI BIDANG HUKUM KELUARGA (HUKUM TENTANG HAK DAN KEWAJIBAN DALAM RUMAH TANGGA) ]]>
<![CDATA[Yusmita Yusmita]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 2 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i2.1021
<![CDATA[Abstract: This article would like to point out that some rules about family law in Indonesia are heavily influenced by the growing local culture in society. Evident from the provisions of the Marriage Act no. 1 of 1974 and the Compilation of Islamic Law is quite much influenced by the culture and conditions that developed in Indonesia and the progress of the times. This is evident from the desire to get out of the classical Jurisdiction of fiqh that puts too much of a man in a very high position, and women in disadvantaged positions. For example, the article that regulates the balance of the rights and the position of husband and wife in the household, in the association in society, and in doing legal action. The influence of local culture that is already rooted in the community appears in the statement that the husband is the head of the household and the wife is a housewife. This implies an imbalance in the position of the husband and wife, this is clearly influenced by the local culture and is supported by religious doctrine that is already integral with society, which states men are leaders for women.]]>
<![CDATA[UPAH DAN TENAGA KERJA DALAM ISLAM ]]>
<![CDATA[Idwal B]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i2.51
<![CDATA[Tenaga kerja sebagai sumber daya aktif merupakan salah satu faktor bagikelancaran suatu proses produksi dalam suatu perusahaan atau organisasi.Keberadaan tenaga kerja dalam menjalankan aktivitasnya, seharusnya didukungoleh sarana dan prasarana serta bentuk manajemen yang baik dan manusiawi, agartenaga kerja tersebut dapat bekerja dengan baik dan sesuai dengan harapanperusahaan tanpa rasa kecewa, ketidakpuasan dan kecemasan. Upah menurut Islamadalah imbalan yang diterima seseorang atas pekerjaannya dalam bentuk imbalanmateri di dunia (adil dan layak) dan dalam bentuk imbalan pahala di akherat(imbalan yang lebih baik). Upah diklasifikasikan menjadi 2 yaitu Upah yang telahdisebutkan (ajrul musamma)Upah yang sepadan (ajrul mistli) Menurut ImamSyaibani: “Kerja merupakan usaha untuk mendapatkan uang atau harga dengan carahalal. Dalam islam kerja sebagai unsur produksi didasari konsep istikhlaf, dimanamanusia bertanggung jawab untuk memakmurkan dunia dan juga bertanggungjawab untuk menginvestasikan dan mengembangkan harta yang diamanatkan allahuntuk menutupi kebutuhan manusia]]>
<![CDATA[PENCATATAN PERKAWINAN DI INDONESIA PERSPEKTIF USHUL FIKIH ]]>
<![CDATA[Nenan Julir]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 4, No 1 (2017) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v4i1.1010
<![CDATA[Abstract: One of the interesting provisions to be reviewed in Act No. 1 of 1974 is article 2 paragraph (2): “Every marriage is recorded according to the prevailing laws and regulations”. This Law was promulgated on January 2, 1974 and is effective since the issuance of Government Regulation no. In fact, the provisions stipulated in Article 2 paragraph (2) still remain polemic, because there are still many people who have held marriage, but still do not register their marriage to the Officer of Marriage Certificate (VAT) Religious Affairs office. Among Muslims, there is still a firm hold on the understanding that marriage is legal if done according to Islamic law, there is no record and no letter or deed of marriage, because since the time of the Prophet, friend, until the 18th century AD no marriage records were recorded. Therefore, it is necessary to review the recording of this marriage in the perspective of ushul fiqh. From the results of this study. it can be concluded that marriage registration as regulated in Act No. 1 of 1974 when viewed through ushul fiqh fiqh, it was based on mashlahah mursalah.]]>
<![CDATA[WAKALAH DALAM AKAD MURABAHAH ]]>
<![CDATA[Miti Yarmunida]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 1 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i1.42
<![CDATA[Fatwa Dewan Syari’ah Nasional NO: 04/DSN-MUI/IV/2000 TentangMURABAHAH point pertama tentang ketentuan umum murabahah nomor 9menjelaskan kebolehan pihak bank mewakilkan pembelian barang kepadanasabah yang membutuhkan barang tersebut, kemudian setelah barang secaraprinsip sudah dimiliki oleh bank maka dilakukan transaksi murabahah. Akantetapi dalam pelaksanaan di lapangan praktek wakalah dalam murabahah tidakdiakhiri dengan pelaksanaan transakasi murabahah, hal ini dapat dipahami daritindakan nasabah yang hanya menyerahkan bukti (kwitansi) pembelian barangtersebut sebagai kelengkapan administrasi, dengan demikian proses akadmurabahah mendahului pelaksanaan wakalah. Bagaimana status hukum wakalahantara bank dengan nasabah dalam akad murabahah yang mana wakil tanpapenyerahan dari muwakkil langsung menjadi pemilik benda yang menjadi objekwakalah?.]]>
<![CDATA[DINAMIKA IBADAH KURBAN DALAM PERKEMBANGAN HUKUM ISLAM MODERN ]]>
<![CDATA[B. Hariyanto]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i2.1443
<![CDATA[Sacrifice is a necessity in the activities of Muslims every year. In addition to having a vertical dimension in the form of obedience to the commands of Allah SWT, sacrificial worship also has a horizontal dimension that is urgent for ukhuwah Islamiyah, namely concern for others and justice in realizing Muslim unity. The progress of the times achieved by modern civilization can actually be solutions that facilitate all forms of Islamic worship practices. Collective goat sacrifices, online sacrificial worship, sacrificial slaughter with mechanical devices, and sacrificial canning are some of the dynamics that occur in Muslim communities in the world. These dynamics must be addressed wisely in accordance with the objectives of the Shari'a. The progress of the era with all its derivatives requires every Muslim to continue to strive to understand and explore the philosophical and axiological meanings of all the worship carried out, including in the implementation of sacrificial worship.]]>
<![CDATA[USUL FIKIH DAN UPAYA REORIENTASI FIKIH INDONESIA ]]>
<![CDATA[Munawir Haris]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 5, No 1 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v5i1.1434
<![CDATA[In classical fiqh which is based on the classic Proposal of Jurisprudence, it is often considered outdated and has no effectiveness in dealing with new problems. This paper tries to provide a description of substantive clarification between sharia and fiqh, which is the area of proposal (sharia) and which branch area (fiqh ) Then the discussion continued with its urgency through a hermeneutic approach in carrying out Indonesian local jurisprudence. The Qur'anic texts are fixed, God's laws also do not change and do not change. He never subsided from time to time and from society to other communities. Therefore, changes and changes are only about efforts to adjust and apply the laws of God to the conditions of society and the situation of the times. In other words, fiqh is essentially the result of efforts to harmonize the Shari'a with the conditions of the society and its era. Especially in the Indonesian context, fiqh must also be adapted to the socio-cultural conditions of the Indonesian people known as Indonesian Islamic Jurisprudence or Nusantara Islamic Jurisprudence]]>
<![CDATA[STRATIFIKASI AL-MAQASID AL-KHAMSAH DAN PENERAPANNYA DALAM AL-DHARURIYAT, AL-HAJJIYAT, AL-TAHSINIYYAT ]]>
<![CDATA[Nilda Susilawati]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 2, No 1 (2015) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v2i1.65
<![CDATA[The Stratification of Al-Maqasid Al-Khamsah and its implementation in Al-Dharuriyat, Al-Hajjiyat, Al-Tahsiniyyat Maqasid syariah is aimed for the benefit of thepeople in his life and the hereafter. The stratifications of maqasid are devided in to threecategories: First, the need of Ad-daruriyyah which is a basic need related to the existance offive principles there are faith, soul, mind, descent, and wealth. Second, the need of al-Hajiyyah which is one of the mode in order to maintain those five basic principles, but theneed of al-Hajiyyah level is below the need of ad-daruriyyah. Third, the need of at-Tasiniyyah, if the third need is unable to be fulfilled it will not threat any of the above fivebasic principles, and also it will not cause an obstacle. The level of this need is only as acomplement. Each levels of maqasid syariah should be performed in according to the need ofhuman.]]>
<![CDATA[EKSISTENSI QIYĀS MA`AL FĀRIQ DALAM ISTINBĀTH HUKUM ]]>
<![CDATA[Izzul Madid]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 3, No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v3i2.1034
<![CDATA[Dalam qiyās, ada beberapa syarat yang harus dipenuhi agar qiyās yang dilakukan tergolong sebagai qiyās yang sah. Salah satunya adalah tidak adanya perbedaan yang berpengaruh antara maqīs dengan maqīs `alaih. Akan tetapi, pada kenyataannya, tidak mungkin ada dua hal yang sangat mirip sehingga tidak ditemukan perbedaan. Setiap dua hal yang mirip pasti memiliki perbedaan. Disamping itu, syarat ini tidak sejalan dengan definisi qiyās yang menjelaskan bahwa cabang disamakan dengan asal karena ada kesamaan illat, bukan kesamaan secara keseluruhan. Oleh karena ini, ada sebagian ulama yang menyamakan maqīs pada maqīs `alaih walaupun ada sisi perbedaan, dengan catatan perbedaan tersebut bukan perbedaan yang berpengaruh. Qiyās semacam ini disebut sebagai Qiyās ma`al fāriq. Meskipun demikian, ternyata ulama tidak memberikan kriteria tentang sisi-sisi perbedaan yang berpengaruh dan yang tidak sehingga menyebabkan perbedaan pendapat. Kriteria tentang perbedaan yang berpengaruh sangat penting diketahui agar bisa mengklasifikasi qiyās yang nantinya akan dinilai sebagai qiyās yang sah dan yang tidak. Setelah menganalisa data-data yang terkumpul, dihasilkan simpulan bahwa kriteria fāriq disebut muattsir bilamana mengandung salah satu dari beberapa hal: salah satu diantara maqīs atau maqīs `alaih mengandung unsur keringangan/kemudahan, mengandung unsur dharurat, salah satu keduanya merupakan hakikat sementara yang lain bukan hakikat, tujuan keduanya tidak sama, atau ditemukan kasus lain yang memiliki kemiripan lebih banyak. ]]>
<![CDATA[KONTEKSTUALISASI KONSEP PERANG DALAM PERSPEKTIF SOSIOLOGIS-NORMATIF ]]>
<![CDATA[Wira Hadi Kusuma Hadi Kusuma]]>
<![CDATA[ JURNAL ILMIAH MIZANI: Wacana Hukum, Ekonomi, dan Keagamaan Vol 1, No 2 (2014) ]]>
Publisher : <![CDATA[Fakultas Syariah UINFAS Bengkulu ]]>
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DOI: 10.29300/mzn.v1i2.56
<![CDATA[Dualisme fungsi agama antara peace dan violence merupakan hal penting untuk selalu mendapattempat untuk dikaji dan didiskusikan, karena hal ini dibutuhkan oleh semua orang. Asumsi agama sebagaiproduk war meruapakan salah salah satu bentuk kesalahan sosial yang dilakukan pemeluk agama-agama.Melalui tulisan ini perlu diketengahkan pemahaman kontekstual dalam melihat hubungan agama yang akanmelahirkan kedamaian dan agama yang melahirkan kekerasan bahkan perang secara proporsional. Secaratekstual semua agama mengajarkan ideologi seolah dianggap legitimasi melakukan kekerasan, tetapi hal inibila dikaji secara komprehensip menimbulkan pertentangan bahwa agama sumber kedamaian. Dalam konteksmasyarakat multicultural, Indonesia mutlak agar penganut agama mau menerima dan mengakui keberadaankelompok agama lain serta bersedia hidup berdampingan, sehingga melahirkan perdamaian dan kesejahteraan]]>
