cover
Article Per Year (5 Year)
All
Home Page
OAI Link
Editorial Team
Contact
Reviewer
Google Scholar
Contact Name
Keris Kartono
Contact Email
keriskartono@inais.ac.id
Phone
+6283896064920
Journal Mail Official
keriskartono@inais.ac.id
Editorial Address
Jl. Kapten Dasuki Bakri, Gunung Menyan, Kecamatan Pamijahan, Bogor, Jawa Barat 16810
Location
Kab. bogor,
Jawa barat
INDONESIA
JURNAL ALAMIAH
Published by Institut Agama Islam Sahid Bogor
ISSN : 27764656     EISSN : 29873169     DOI : 10.56406/jurnalalamiah.v2i01
Core Subject : Religion, Economy, Education,
Religion Economics, Econometrics & Finance Education
Jurnal alamiah merupakan Jurnal Penelitian Program Studi Megister Ekonomi Syariah Institut Agama Islam Sahid yang upaya untuk mempromosikan ilmu ekonomi dan keuangan Islam kepada dunia, Pendiriannya bertujuan untuk menjadi jurnal ilmiah bereputasi internasional yang dimaksudkan sebagai tempat yang kredibel bagi para akademisi dan peneliti di seluruh dunia untuk menyebarluaskan karya, studi, makalah, dan format penelitian mereka lainnya.Kemashlahatan sebagai inti dari Muamalah dan Ekonomi Syariah menjadi titik sentral yang akan melihat segala aktifitas di bidang Ekonomi dan Bisnis Syariat Islam, namun juga perkembangan Tekhnologi Komunikasi dan Informasi, Adat dan Budaya Masyarakat hingga Perubahan yang terus terjadi menjadi tema-tema yang diangkat dalam Jurnal ini.
Arjuna Subject : Ilmu Ekonomi, Ekonometrika dan Keuangan (semua kategori) - Ilmu Ekonomi, Ekonometrika dan Keuangan (Lain-Lain)
Articles 5 Documents
 1 
Search results for , issue "Vol 1 No 2 (2020): Juli 2020" : 5 Documents clear
FIQH CAGAR BUDAYA: REKONSTRUKSI FIQH ISLAM DALAM BINGKAI PERADABAN NUSANTARA Misno Mohammad Djahri
JURNAL ALAMIAH Vol 1 No 2 (2020): Juli 2020
Publisher : Institut Agama Islam Sahid Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (76.283 KB) | DOI: 10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i2.70

Abstract

Indonesia is a vast nation which has abundant cultural heritage, the effort to preserve it had been done to protect the cultural heritage. However, damage to the cultural heritage objects continue to occur. One reason is because of religious elements. Worry makes people commit shirk is one reason. Damage to objects of cultural heritage took place in Muslim countries for the same reason, Iraq, Syria, Afghanistan and Saudi Arabia is a country with a high damage cultural heritage. How Islam regards the protection of cultural heritage? Fiqh as an element of Islamic law has a dynamic and flexible nature, one of the very nature is friendly to tradition and culture. The concept of fiqh Nusantara provides solutions in damage to the cultural heritage objects. The legal basis for the protection of cultural heritage is; customs and 'urf Muslims in Indonesia, kindness, collective ijtihad and deductive analogy. Finally fiqh cultural heritage is an element of Islamic law that protects objects of cultural heritage.
TANGGAPAN TERHADAP RANCANGAN UNDANG-UNDANG TENTANG HUKUM MATERIL PERADILAN AGAMA BIDANG PERKAWINAN Aah Tsamrotul Fuadah
JURNAL ALAMIAH Vol 1 No 2 (2020): Juli 2020
Publisher : Institut Agama Islam Sahid Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (76.29 KB) | DOI: 10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i2.71

Abstract

Sirri marriage is again a hot issue in Indonesia, this surfaced when the proposed Draft Law (RUU) on the Material Law of the Religious Courts on Marriage or popularly known as the Siri Marriage Bill, which threatened the perpetrators of unregistered marriage with criminal sanctions, namely the various punishments, ranging from 6 months to three years, and fines from Rp. 6 million to Rp. 12 million. This bill invites pros and cons, those who agree think that this is a progress because according to them, sirri marriages often only harm women and have a negative impact on the offspring of sirri marriages. Meanwhile, the opposing parties argue that this bill will actually direct people to legalize adultery.In classical fiqh studies, sirri marriage is a marriage that is carried out without a guardian or witness, while the current definition of sirri marriage is more meaningful marriage which is carried out only according to their respective religions without being recorded in front of the Office of Religious Affairs. If sirri marriage is interpreted in the first sense, the scholars agree that marriage is invalid without a guardian and witness. As for sirri marriages that are carried out in Islam but are not recorded by KUA officials, most scholars consider them valid.This is where the problem arises regarding unregistered marriages in Indonesia, if this bill has been passed, the perpetrators of unregistered marriages will be subject to fines or imprisonment. Carrying out a marriage legally according to Islamic law as regulated in Article 2 paragraph (1) of Law Number 1 of 1974 is the embodiment of obedience to Allah and His Messenger in the matter of marriage. Meanwhile, implementing Article 2 paragraph (2) concerning marriage registration is a form of obedience to the leader. However, even though the rules of Allah and His Messenger as well as humans are very good, there will still be those who violate these rules. The proof is that there are still many Muslims who marry without being recorded, even though it is for the benefit of all parties, while that benefit is the goal of syara' (maqashid al-syari'ah).So from here, it is appropriate for those who carry out unregistered marriages because of financial problems, they must be assisted in carrying out their itsbat marriage to the Religious Courts by litigating for free (free). Meanwhile, those who perform unregistered marriages for other reasons, are recommended to perform itsbat nikah. If they don't want to, then they should be given sanctions both administratively and with criminal sanctions that can be a deterrent.
Wasiat Wajibah Untuk Anak Angkat Menurut Imam Madzhab dan Hukum Positif di Indonesia Misno Mohammad Djahri
JURNAL ALAMIAH Vol 1 No 2 (2020): Juli 2020
Publisher : Institut Agama Islam Sahid Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (76.366 KB) | DOI: 10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i2.72

Abstract

Islamic law is a perfect legal system, it regulates all aspects of human life, from state issues to individual and family problems. In family matters, it has been regulated in detail regarding the distribution of inheritance, each family member who becomes the heir has determined its share. However, not all families are blessed with children, so some married couples take a child to be adopted as an adopted child. What is the position of adopted children in Islamic law? And does he get an inheritance from his adoptive parents? The syar'i texts sourced from the Qur'an and Sunnah are not found explicitly regarding inheritance for adopted children, but implicitly the spirit of Islam always protects every child who still needs protection and care. Therefore, Islamic jurists have formulated a mandatory will for adopted children. Mandatory wasat is a will that is determined by an imam (head of state) for the inheritance of someone who has adopted children who still need care. The amount of a mandatory will as a will in general is not more than 1/3 of the total inheritance. Some of the conditions related to the implementation of the mandatory will is that the adopted child still needs money for his daily needs.
STRATEGI PENGEMBANGAN WISATA SYARIAH DI KAMPUNG NAGA DAN KAMPUNG DUKUH PROVINSI JAWA BARAT Misno Mohammad Djahri
JURNAL ALAMIAH Vol 1 No 2 (2020): Juli 2020
Publisher : Institut Agama Islam Sahid Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (76.41 KB) | DOI: 10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i2.73

Abstract

Sharia Tourism is a term used by the Ministry of Tourism and Creative Economy of the Republic of Indonesia for tourism programs based on Islamic Sharia values. This program was launched in mid December 2012 as the implementation of Law no. 10 of 2009 concerning Tourism. West Java as a sharia tourist destination has the potential for tourism objects that can be developed according to Islamic sharia values, namely Kampung Dukuh and Kampung Naga. The tourism potential that exists at these two locations is in the form of natural tourism, local traditions, pilgrimage tours and historical tours.This study formulates a strategy for developing sharia-based tourism in Kampung Dukuh and Kampung Naga. The aim is to identify the potential of sharia tourism in Kampung Dukuh and Kampung Naga, analyze the internal and external environment and determine the development strategy of the two traditional villages as sharia tourist attractions. The data in this study were obtained through participatory observation methods, interviews and documentation.The results show that the strength of sharia tourism in Kampung Dukuh and Kampung Naga includes community religious values ​​and rituals, pilgrimage tourism objects, unique architecture, natural beauty of the mountains, good road access (Kampung Naga). Meanwhile, the weaknesses of Kampung Dukuh and Kampung Naga include the lack of transportation availability (Kampung Dukuh), lack of tourism facilities, lack of available parking space (Kampung Dukuh), lack of toilet facilities, not maximal promotion, and unavailability of Tourist Information Center (Kampung Dukuh). Based on the analysis of strengths and weaknesses, four development strategies that can be applied are formulated, namely product development strategies, promotion development strategies, sustainable tourism strategies and Human Resources (HR) development strategies based on Islamic Sharia values.
MEKANISME PEMILIHAN KEPALA NEGARA DALAM ISLAM DAN HUKUM POSITIF DI INDONESIA Sutisna
JURNAL ALAMIAH Vol 1 No 2 (2020): Juli 2020
Publisher : Institut Agama Islam Sahid Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (76.277 KB) | DOI: 10.56406/alamiahjurnalmuamalahdanekonomisyariah.v1i2.74

Abstract

The presence of a head of state in the life of the nation and state is a necessity, his presence is expected to be a protector for all citizens. Such is the urgency of a head of state, his presence has become a necessity for all human beings in their various communities. In Islam, the presence of the head of state is expected to be able to carry out the laws of Allah ta'ala and be a protector for all people. Meanwhile, the mechanism for electing the head of state in Indonesia is carried out by means of direct elections by the people to elect candidates for head of state directly. Prior to the direct election model, in Indonesia the head of state was elected by the House of Representatives. The DPR itself is elected by the people by means of a general election mechanism.This study shows that the mechanism model for selecting the head of state is in Islam and in Indonesia, there are some similarities in the election process, namely that the election of the head of state is carried out with the agreement of all citizens. They have the right to choose their head of state in the best possible way. If in Islam the election mechanism is not regulated directly, then in Indonesia it is regulated by Law no. 23 of 2003 concerning the election of president and vice president. The striking difference in this mechanism is that in Islam the election of the head of state is based on Islamic values ​​and must be in harmony with the existing regulations, while the general election in Indonesia is only based on democracy, namely power in the hands of the people.

Page 1 of 1 | Total Record : 5

 1 

Filter by Year

2020 2020


Reset
Filter By Issues
All Issue Vol 4 No 02 (2023): Juli 2023 Vol 4 No 01 (2023): Januari 2023 Vol 3 No 02 (2022): Juli 2022 Vol 3 No 01 (2022): Januari 2022 Vol 2 No 02 (2021): Juli 2021 Vol 2 No 01 (2021): Januari 2021 Vol 1 No 2 (2020): Juli 2020 Vol 1 No 1 (2020): Januari 2020