<p class="abstrak"><strong><em>Abstract</em></strong></p><p class="abstrak"><em>Cash</em><em> waqf exists because of the demands of modern times that all things are easy, practical and simple. However, behind all the convenience provided by cash waqf still leaves a fundamental problem, namely the issue of the legal status of cash waqf. </em><em>In</em><em> this study</em><em>,</em><em> the researcher explained in detail the issue of the legal status of cash waqf from the perspective of maslahah mursalah. This study included the literature research category, </em><em>and</em><em> analyzing the data obtained, researchers used a prescriptive analysis approach. The data collection technique used is documentation technique. After an in-depth study obtained a conclusion that the terms of the term in the cash waqf have been considered legitimate, because the conditions are still good (Maslahah that is really realized in real field), maslahah ammah (Maslahah that is general is not only enjoyed by a certain group of people) , maslahah mulaiman bi syar'i (Maslahah which is in harmony and not contrary to the Shari'ah) has been fulfilled in cash waqf. So that the legal status of cash waqf is halal. Moreover, the requirements of al habsu ma'a baqo aynihi (holding items without removing the essence) also remain in cash waqf.</em></p><p class="abstrak"><strong><em>Keywords</em></strong><em>: Existence, Maslahah Mursalah, Cash Waqf</em><em>.</em><em></em></p><p class="abstrak" align="left"> </p><p class="StyleAuthorBold">Abstrak</p><p class="abstrak"><em>Wakaf tunai lahir karena tuntutan zaman modern yang menghendaki segala sesuatu bersifat mudah, praktis dan simple. Namun, dibalik semau kemudahan yang diberikan wakaf tunai masih menyisakan persoalan mendasar, yakni persoalan legalitas hukumnya. Melalui kajian ini peneliti memaparkan secara mendetail persoalan status hukum wakaf tunai ditinjau dari perspektif maslahah mursalah. Penelitian ini termasuk kategori penelitan pustaka, sedangkan dalam menganalisi data yang diperoleh, peneliti mengunakan pendeketan analisis preskriptif. Teknik pengumpulan data yang dipergunakan adalah teknik dokumentasi. Setelah dilakukan kajian mendalam diperoleh sebuah kesimpulan bahwa syarat berhujjah dalam wakaf tunai sudah diangap sah, karena syarat maslahah haqiqi (Maslahah yang benar benar terwujud secara real dilapangan), maslahah ammah (Maslahah yang bersifat umum bukan hanya dinikmati oleh seseorang atau kelompok orang tertentu saja), maslahah mulaiman bi syar’i (Maslahah yang selaras dan tidak bertentangan dengan syari’at) sudah terpenuhi pada wakaf tunai. Sehinga status hukum wakaf tunai adalah halal. Apalagi persyaratan al habsu ma’a baqo aynihi (menahan barang dengan tidak menghilangkan dzatnya) juga tetap ada dalam wakaf tunai.</em></p><p class="abstrak"><strong>Kata</strong><em> </em><strong>kunci</strong><em>: Eksistensi, Maslahah Mursalah, Wakaf Tunai.</em></p><p class="abstrak"> </p>
The study of fiqh Siyasah is a very urgent and warm to discussed, because it is related to politics that regulate the lives of many people. Therefore, it is necessary to know in detail what Siyasah fiqh is so that it is not trapped and erroneous in making political policies based on maslahah. Islamic Siyasah based on maslahah is siyasah born of al-quran and hadith not siyasah born of the interests of certain individuals or groups. It is this Islamic Siyasah which is the object of study of the Siyasah fiqh. This object needs to be clarified so as not to misunderstand Islamic politics or politicized Islam. The impression of politics is dirty and bad indeed, it is inherent in the minds of the people. This is as a result of the bad politicians themselves. Many political figures have been caught in the case of corruption even though they are from islam political parties. It is here that it is very important to distinguish between Islamic politicians and Islamic politics itself. In order to find out the policies or actions of Islamic political figures that are not in accordance with the siyasah fiqh, the policy or action cannot be categorized as siyasah syar'iyah even though the policy comes from party political figures with Islamic labels. Keywords : Al-Hadist, Al-Qur’an Dan Fiqh Siyasah
This study aims to examine the issue of lucky draw that has been held by the management of Alfamart in the city of Bengkulu for the marketing interests of a produk. In order to reap maximum profits from consumers,
This research was conducted to describe the perception of resident of Bengkulu about moderate Islamic understanding. In collecting the research data, researchers used purposive sampling technique. While the data collection techniques used are interviews and documentation. From the research in the field, important conclusions were obtained namely, resident of bengkulu has some perception about moderate Islamic understanding, among others: first, Moderate Islamic understanding is the teachings of Islam that is tasamuh (tolerant), tawazun (balanced), i'tidal (straight) and tawasuth (mediocre). Secondly, Moderate Islamism is the Islamic teaching that is Rahmatan Lil Alamin. Thirdly, moderate Islamic understanding is a humanist teaching, humanistic, gentle, polite, not anarchic and peace-loving. Fourthly, Moderate Islamism is an Islamic teaching that opens itself with progress and in harmony with the concept of Indonesian statehood. Fifth, Moderate Islamism is the Islamic teachings of Islam that prioritize the value of the unity and integrity of the nation and the state. Sixth, Moderate Islamism is the teachings of Islam which emphasizes the amar ma'rufnya side of the nahi mungkarnya side. Seventh, Moderate Islamism is a strictly Islamic teaching for the afterlife and flexible for world affairs. Eighth, Moderate Islamism is a liberal and perverted teaching of Islam. Ninth, Moderate Islamism is an Islamic teaching that is heretical and weakens the Islamic ummah. Tenth, Islamic understanding Moderet is the Islamic teaching that is a mirage and divide the Muslims.
This study aimed to describe the established harmony between religion and culture within the traditional Gayo marriage custom. In addition, it determined whether the blending[SM1] of religion and culture in traditional Gayo marriages adheres to fiqh munākahat. This study was descriptive and qualitative field research using the sociological juridical approach. Interviews and documentation were used as data collection methods. Meanwhile, to identify informants, researchers employed a purposive sampling technique. The important finding of this study was that in traditional Gayo marriages, religion and culture are harmonized appropriately and without coercion. The acculturation of fiqh munākahat evidences harmonization: ta'aruf (introduction), khitbah (proposal), marriage advice, discussions, i'lanu nikah (marriage announcement), and hospitality. The acculturation of the fiqh munākahat concept is found in the procession of the risik kono (introduction of the bride and groom's family), the munginte (proposal), the beguru (giving advice), the betelah (discussion), the segenap and begenap (discussion and family), the mah bai (accompanying the groom) and mah beru (accompanying the bride), mah kero opat ingi (carrying rice for four days) and tanag kul (a visit to the bride's house). Moreover, only two of the five Gayonese marriage customs adhere to the fiqh munākahat: ango/juelen (patrilineal) and kuso now (to and fro) marriages. In contrast, engagement marriages (matrilineal), Naik (eloping) and mah tabak (marriage submission) are not in line with fiqh munākahat.
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