Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial
Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial diterbitkan oleh Fakultas Syariah dan Ilmu Hukum, Institut Agama Islam Negeri Padangsidimpuan. Jurnal el-Qanuniy pertama kali diterbitkan pada tahun 2005 berdasarkan SK No. 0005.079/JI.3.2/SK.ISSN/2015.03 tanggal 27 Maret 2015 dan ISSN: 2442-6652. Jurnal el-Qanuniy juga memiliki ISSN elektronik: 2580-7307 berdasarkan SK No. 0005.25807307/JI.3.1/SK.ISSN/2017.07 tanggal 8 Juli 2017 yang mulai digunakan pada Volume 3 Nomor 1 Edisi Januari-Juni 2017.
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121 Documents
<![CDATA[PERANAN ISLAM DALAM PEMBANGUNAN PRADABAN DUNIA ]]>
<![CDATA[Gunawan, Syafri]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 5, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v5i1.1763
<![CDATA[The advancement of technology and science today is dominated by western scientitst so that many stents are developing that Islamic scientists are far behind Western scientists, making Muslim generations more idolizing Western scientists than Muslim scientists so that the pride of thesis, thesis and dissertation examines about the general sciences dominated by Western scientific book references and even nothing is sourced from Muslim scholars. So in this paper, the author wants to explain about Muslim scientific works which are quite popular in their time to know that even Muslim scientific works cannot be exploited in order to contribute to the development of world civilization.]]>
<![CDATA[PERWALIAN ANAK DALAM TINJAUAN KOMPILASI HUKUM ISLAM ]]>
<![CDATA[Harahap, Nurhotia]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i1.1831
<![CDATA[The etymology of trusteeship (language), derived from the word guardian, and plural "awliya". This word comes from an Arabic word meaning "friend", "client", "relative", "protector". Terminology trust is the authority given to someone to carry out a legal act as a representative for the benefit and on behalf of a child who does not have both parents or parents are still alive but is not capable of doing legal actions.]]>
<![CDATA[MANGUPA DITINJAU DARI PERSPEKTIF HUKUM ISLAM ]]>
<![CDATA[Aripin, Musa]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i1.1826
<![CDATA[Mangupa ceremony or wages is one of the traditional ceremonies originating from the Southern Part of Tapanuli (Tabagsel) of North Sumatra province, this ceremony aims to return the tondi (spirit) to the body and ask for blessings from God Almighty to always be safe, healthy, and cheap sustenance in life. The effort to summon this tondi agency is done by serving a set of pangupa materials and pangupa advice which is systematically compiled and carried out by various parties consisting of parents, kings, and other traditional parties.This is often disputed in modern society today, there are some who think that this kind of action is an act of polytheism, but some others think that this custom does not fall into shirk. So from here, the author tries to analyze in depth about the legal status of this mangupa from the perspective of Islamic law that the writer will peel in the discussion below.]]>
<![CDATA[PELAKSANAAN PUTUSAN MAHKAMAH KONSTITUSI NOMOR 93/PUU-X/2012 MENGENAI PENYELESAIAN SENGKETA PERBANKAN SYARIAH SESUAI ISI AKAD DI DALAM UNDANG-UNDANG NOMOR 21 TAHUN 2008 TENTANG PERBANKAN SYARIAH ]]>
<![CDATA[Harahap, Purnama Hidayah]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i2.1843
<![CDATA[The research showed that the sharia banking still used the Law by District Court as an alternative of the settlement for the Sharia banking disputes because the legal counseling about the forum of settlement for the sharia banking disputes was not effective yet as stipulated in Article 55 Paragraph (1) of the Law No. 21/ 2008 regarding Sharia Banking in conjunction to Article 49 of the Law No. 3/ 2006 regarding the Religious Jurisdiction which states that it assertively gives the absolute authority to the Religious Jurisdiction to receive and settle the sharia economic disputes including the sharia banking disputes; there is a factor of the readiness ofthe Religious Jurisdiction to settle the sharia banking disputes;the next factor was that the judge of the District Court did not refuse the lawsuit addressed to him even though it was obvious that the absolute authority is possessed by the Religious Jurisdiction; another factor was that there was lack of trust from the customers of sharia banks to the Religious Jurisdiction; because the Religious Jurisdiction was so far considered to only settle the divorce cases. Furthermore, the results also showed that the judge viewed that these provisions are contrary to Article 28D Paragraph (1) of the 1945 Constitution explaining that every person shall have the right of recognition, guarantees, protection and certainty before a just law, and of equal treatment before the law. The settlement for the sharia banking disputes in accordance with the contract contents after the Constitutional Court Verdict No. 93/PUU-X/2012 tend to have changed the clausal forum for the dispute settlement, which previously referred to the District Court, now it refers to the Religious Jurisdiction and Basyarnas (National Sharia Arbitration Agency). It can be seen in the contracts made at some Sharia Banks in Indonesia, such as Bank Syariah Mandiri, Bank BRI Syariah, Bank Muamalat Syariah, Bank Sumut Syariah, and Bank BTN Syariah.]]>
<![CDATA[TAFAKKUR DALAM PERSPEKTIF AL-QUR’AN ]]>
<![CDATA[Enghariano, Desri Ari]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 5, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v5i1.1769
<![CDATA[Thinking is one of human privileges compared to other of God. In the uslub of qur’an, the word of this thought is expressed in the term tafakkur. Other terms that have some similaraties with it are ta’ammul and tadabbur. Tafakkur activity or thinking well and deeply is the key to opening the door of divine light, the door of all knowledge, the beginning or basis for the vision of conscience and the path to ma’rifatullah, so that it reaches a good understanding of Allah SWT. The urgency of tafakkur for a muslim is a form of self-reflection so that he can become a servant who is always gratefull. Tafakkur is very much beneficial if done accordingly. However, tafakkur has limits, among them : they can not bear testimony about the substance of God, do not harm, and tafakkur should make us more confident to God.]]>
<![CDATA[ANALISIS KONTRAK IJARAH ]]>
<![CDATA[Kurniawan, Puji]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 2 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i2.1838
<![CDATA[Humans are social creatures who need each other to socialize or to fulfill their needs, such as primary, secondary and tertiary needs. In this life there are 2 (two) groups of people, namely groups of people who are overfunded and those who are underfunded. Therefore, banks and non-bank financial institutions have emerged as intermediaries between the 2 (two) groups of the people so that the balance can occur in meeting the needs of each life. In Indonesia, there are many conventional and sharia bank and non-bank financial institutions that provide financing services to meet human needs. The fundamental difference between conventional and Islamic financial institutions is the use of the interest system which is usury in conventional financial institutions and the use of profit sharing systems in Islamic financial institutions.]]>
<![CDATA[HUKUM ISLAM FUNGSIONAL DI TENGAH PERUBAHAN SOSIAL ]]>
<![CDATA[Ahmatnijar, Ahmatnijar]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 5, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v5i1.1764
<![CDATA[If social change is relentless and can be engineered but cannot escape from the legal aspect, then the thought of developing Islamic law must also be engineered and must not be stopped so that it remains within the functional sphere]]>
<![CDATA[VIDIO GAMES DAN ISLAM : ANALISIS GAME RUMAH AMALIA ]]>
<![CDATA[Siregar, Muhammad Shulhi Alhadi]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i1.1832
<![CDATA[Marriage records related to the legal consequences of national law to date still reap a lot If someone feels bored and tired, then the first thing they want to do is how to get rid of the boredom. This is most people will be different in doing it, some do touring, sleeping, doing light work, and there are playing vidio games. Player vidio games will feel more fun if they play some games. But how do they choose the game, but they play a game that is not useful and even make them become someone else? Even in religion is also very concerned about the application or media this one, because many concerns generated from the media. So from here some games try to move to issue a more useful game against the player like Amalia House game. The game is understood many different people with other games, this game can get religious lessons for the players.But in some comment fields that are on Playstore, some users provide reviews that the game can make someone close to God and teach the truth. So from this problem the author tries to examine whether the review is worthy to be crowned against the Amalia House game? And the focus of this research is to try to review the background of the Amalia House and the games they produce.The results obtained by researchers is the game Amalia House trying to issue a different game with another game. This game teaches the religion of Islam and fosters independent character for the player, by learning while playing. But the crowning of the Amalia House game can get closer to God and teach the impossible truth, for the reason of seeing the essence of a game that only gives pleasure to the player and the player of a game will never focus on the meaning of the game, but only focuses on how the game is fun or not.]]>
<![CDATA[KONSEP PERJANJIAN PERKAWINAN DI INDONESIA ]]>
<![CDATA[Sainul, Ahmad]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 4, No 1 (2018) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v4i1.1827
<![CDATA[Marriage records related to the legal consequences of national law to date still reap a lot of disagreements.The issue of unfinished marriage recording to date is about whether or not marriage is legal if not recorded. According to the conventional Islamic law based on the concepts of the Jurisprudence book that the recording of marriage is not necessary.But different in Law No.1 Year 1974 About Marriage, Government Regulation of Republic Indonesia No. 9 Year 1975 About Implementation of Act No.1 Year 1974 About Marriage Presidential Instruction No. 1 Year 1991 About Compilation of Islamic Law, and Act No.22 Year 1946 expressly Explained that every marriage should be recorded.The marriage agreement rule in Indonesiacontained in the classical jurisprudence, Law number 1 of 1974 concerning marriage (UUP) and Compilation of islamic law (KHI).]]>
<![CDATA[ANALISIS MAHAR DALAM AKAD NIKAH ]]>
<![CDATA[Siregar, Neila Hifzhi]]>
<![CDATA[ Jurnal el-Qanuniy: Jurnal Ilmu-Ilmu Kesyariahan dan Pranata Sosial Vol 5, No 1 (2019) ]]>
Publisher : <![CDATA[IAIN Padangsidimpuan ]]>
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DOI: 10.24952/el-qonuniy.v5i1.1770
<![CDATA[The history of dowry since the Prophet Syu'aib provided opportunities for workers for eight to ten years. The dowry process since hosting, may not be determined but implicitly there must be dowry if there is already a qobul permit, it may also be determined before the marriage contract. The amount of dowry is in accordance with the ability of the prospective husband. The legal basis comes from the Qur'an and hadith. Mahar is a condition for marriage not to get married. Terms of a worship are carried out before practicing the pillars of marriage. If the condition has finished the problem, just leave the gift after the initial intercourse between husband and wife. If it is stated that the number of dowry is proud of itself if there is a large number If there is a slight sense of humiliation, especially the wife and family and the husband. As if the rich bought valuable items if they were called the price. Mentioning wrong giving, even hurting the juice is certainly getting wrong. Mention dowry or alms to describe the alms of charity, not to believe in Allah and later in the day. Mahar is paid by the husband after the first initial contact]]>
