BUDAYA TA‘ZȊR BIL MȂL DALAM LUNGKUNGAN PESANTREN: DALAM PERSPEKTIF ULAMA KONVENSIONAL

JarÈ‹mah  ta'zÈ‹r  are  criminal  acts  that  have  not  been determined  by  the  legal  sanctions  Personality  ',  but  a stipulation  submitted  to  the  judge  /  government  (ulil  amri). The intent and purpose of punishment ta'zir is to educate the offender  to  be  a  deterrent.  Ta'zir  bil  mȃl  is  one  part  of jarÈ‹mah ta'zÈ‹r form of punishment, ie the punishment imposed by  the  judge  /  government  (ulil  amri)  against  perpetrators jarÈ‹mah  (criminal  offense),  by  taking  the  wealth  jarÈ‹mah actors. Although the intent and purpose of the enactment of this sentence is to educate the offender. but it is becoming a dilemma  for  property  taken  was  not  known  clearly  and definitely  on  the  utilization  and  usage.  This  raises  a  very sharp  differences  among  scholars  about  whether  authorized or imposed such a punishment is motivated ini.Penelitian the discrepancy between theory and practice concepts that occur, and  to  describe  the  views  of  legal  scholars  ta'zÈ‹r  bil  mȃl to determine the underlying reasons. This research is a library (library  research)  that  is  descriptive  qualitative.  Collecting data  in  this  study  using  techniques  of  documentation.  The technique  of  analysis  in  this  study  is  qualitative  using deductive  reasoning.  The  results  showed  that  the  law  ta'zÈ‹r bil  mȃl  by  scholars  there  are  differences  of  opinion  are allowed, with a record of property taken was not meant to be privately  owned  by  the  judges  /  government  itself,  but  the treasure  was  returned  to  its  owner  after  he  promised  not reiterates  does  (repent),  and  prohibits  (absolutely  not allowed)  to  punish  the  offenders  took  possessions  jarÈ‹mah (ta'zir  bil  mȃl),  because  it  is  not  permissible  for  someone taking someone else's property without legal cause is based, it  is  an  unjust  act  or  false.  For  the  judge  /  government returned to the intention respectively. Because the intent and purpose  of  the  penalty  is  intended  to  educate  and  deter perpetrators  jarÈ‹mah  (criminal  act)  in  order  not  to  repeat back in his actions, not menzaliminya

TEDHAK SITEN: AKULTURASI BUDAYA ISLAM- JAWA (STUDI KASUS DI DESA KEDAWUNG, KECAMATAN PEJAGOAN, KABUPATEN KEBUMEN): TEDHAK SITEN: AKULTURASI BUDAYA ISLAM- JAWA (STUDI KASUS DI DESA KEDAWUNG, KECAMATAN PEJAGOAN, KABUPATEN KEBUMEN)

This paper describes About Tedhak Siten as acculturation Islam - Java. The article describes a study initiated Of A Village kedawung, District Pejagoan, Kebumen, Central Java, then society in kedawung Village, District Pejagoan classified as Java community. Properly on Java community in general, society in kedawung Village, District Pejagoan Also running religious rituals in traditional Javanese, although some rituals Performed By community in the village kedawung. People in the village kedawung, District Pejagoan hearts run Tedhak Siten Tradition now has much different from rules indigenous people of Java. Had a lot of 'people in the village Kedawung, District Pejagoan implement Tedhak Siten with more how well as shape the practical and modern. Tedhak Siten what do usually kids time 7 months old Javanese calendar And first down through the soil. Singer it is customary or habits that are very good For Ask The Java community Condensed spiritual with not contradict the norms of Islam. So we must be proud and maintain the preservation of the culture

AGAMA DAN TANTANGAN BUDAYA MODERN PERSPEKTIF ISLAM

This article was written to explain the relation between religion and modern culture in the perspective of Islam and explaining the attitudes of religious in their response to modern culture. Modern culture provides a great challenge for Muslims in the world, especially in Indonesia. It certainly affects the existence of the world's religions, especially Islam. Modern culture is considered to make a significant change and threaten the existence of religion within religious communities. Religious needs of mankind is shrinking as the development of modern culture, even religion in modern culture can no longer be needed, because all human needs can be fulfilled with the advancement of science and technology. On the other hand, religion is used as guidance in the face of circumstances, it looks less so in response to the progress of time. For the relationship between religion and modern culture needs to be established format, which is described in this article that the relation between the two begins with vertical and horizontal relationships, which is then translated into relations in the form of indigenization, negotiation, and conflict. From this relation, there arose attitudes beragamam people, that refuse to accept fully and analyzed first before deciding

IMPLIKASI PRINSIP TASAMUH (TOLERANSI) DALAM INTERAKSI ANTAR UMAT BERAGAMA

Indonesia is a nation inhabited by people with a background of religious, ethnic, and social groups. The one hand, this diversity becomes the social capital development of the nation, and on the other hand be the latent potential for social conflict. This is what makes the slogan of tolerance is not grounded to the community. The type of research that the author use a qualitative research technique is the analysis diskriptive analysis methods, data analysis process includes three phases, namely (1) description, (2) formulation, and (3) the interpretation. With research results, 1) Tolerance in this regard in line with the principles of Islamic law because, of all Muslims in Indonesia recognize the intellectual principle tolerance as a principle that should be protected or safeguarded in a pluralistic society. The attitude of tolerance is a manifestation of the principle of equality to engender the nature please help and social caring attitude among our fellow citizens, which in turn will bring forth a sense of unity and social solidarity is strong in the life of society

الشـــــــريعة ضد الإجــــتماعـــــــية على القـــــــــواعد الÙقـــــــــــهية PERKEMBANGAN HUKUM ISLAM VERSUS KEHIDUPAN SOSIAL DALAM PERSPEKTIF AL-QAWAID AL-FIQHIYAH

Allah as a judge, so law from god and if he as syaari’, so about the manner of Syari’ah is legal which is revealed allah contained in the Al-Qur’an and al-Hadits, definite and unchanged, law about the manner of ’ ah most general; put basic principles while al-fiqh is understanding law that is inferred of about the manner of Syari’ah to respond to certain situations who do not directly discussed in law about the manner of Syari’ah, al-Fiqh change according to the situation and condition in which applied, law al-fiqh tending to specific; shows how basic principles about the manner of Syari’ah to will be applied appropriate to the state of. But, although indeed meaning about the manner of  Syari’ah and al-fiqh having the difference, but then translated loosely as islamic law. History shows how islamic law undergo development enough then the dynamic evolotif become one of the base of the established law. Many observers scholars and thinkers talk about ‘ ilm al-syari ’ ah, al-maqashid al-syari ’ ah or tujuan-tujuan the law all the goal is right, all the al-masalih simultaneously form a law applicative and fungsionil in the communities. In addition , as a product law in resolve the conflict in various forms , can be traced sources and bare her foundations of verse al-qur' s and al-hadits , because was certainly can defend al-maslahah .This is where the strategic position of al-qawaid al-fiqhiyah in search of the common ground between al-syari’ah with al-qawaid al-fiqhiyah

PERKAWINAN DI BAWAH UMUR DITINJAU DARI KACAMATA SOSIOLOGIS

"Marriage under age Judging from Glasses Sociology" The view of the Jurists' that the minimum age to marry is puberty signs of puberty there are two, namely bi al-alâmaât; for men marked by a dream or out of sperm, while women are marked with menstruation. bi al-sin; according to Hanafi, 18 year old male and a 17 year old woman. Maliki, is characterized by the growth of hair. Shafi, 15 years for men and 9 years for women. Hanbali, 15 years in both men and women. In Indonesia, the minimum limit married 19 for men and 16 for women. Age children who have reached adulthood, called puberty phase, at this age the child already has a full awareness of himself, sehingg he was given the burden of responsibility, especially religious and social responsibility

ALTERNATIVE SISTEM PENGAWASAN PADA KOPERASI SIMPAN PINJAM DAN PEMBIAYAAN SYARIAH (KSPPS) DALAM MEWUJUDKAN SHARIAH COMPLIANCE

There are two types of financial institutions, namely bank and  non Bank, which are operate under shariah and conventional system. Koperasi Simpan Pinjam dan Pembiayaan Syariah (KSPPS) is one of the financial institutions is not a Bank that operates with the Sharia system. In conducting its operations, whether Koperasi Simpan Pinjam dan Pembiayaan Syariah (KSPPS) runs its operations in accordance with sharia, or not. In this case, the rule of Sharia Supervisory Board is very crucial to ensure that Koperasi Simpan Pinjam dan Pembiayaan Syariah (KSPPS) has fulfil the shariah principle. Although they have Sharia Supervisory Board, but there are still many Koperasi Simpan Pinjam dan Pembiayaan Syariah (KSPPS) which are not comply with syariah principles. This problems is caused by weaknesses of Shariah Supervisory Board (DPS) and Hassle System from recruitment to the accountability of the Shariah Supervisory Board. Therefore, there is the thought of the author's alternative surveillance system Koperasi Simpan Pinjam dan Pembiayaan Syariah (KSPPS) in realizing the shariah compliance. &nbsp

KAJIAN HUKUM ISLAM TERHADAP DINAMIKA PELAKSANAAN ZAKAT PADI: (Studi Di Kampung Sukajadi Kecamatan Bumiratu Nuban)

Islam is a comprehensive doctrine that recognizes indifidu rights and collective rights of communities simultaneously, in Islam recognizes differences in income and wealth in every person with a condition that is caused due to the difference erbedaan skills, initiative, effort and risk. Given such case, the group comes the rich and the poor. Then to stabilize such things related to Islam provides solutions together, helping each other and equally feel that the presence of Zakat. Zakat is one tool that can be relied upon for the equitable distribution of income in the achievement of economic justice, thereby reducing poverty, the main objective of zakat is to eradicate poverty, with the hope of changing their recipients of zakat (Mustahik) into paying Zakat (muzakki) rehingga empowerment and equitable distribution of zakat become more meaningful. According to the results of the implementation of the pre-survey zakat different kampong rice no zakat issued immediately after harvest without capital is calculated and others cut harvests in advance with the needs of the farmer and then a new release of zakat. This is important to investigate according to the researchers then linked with Islamic law and the law presented to the community for charity is not felt heavy for farmers. The problem of this first article How is the implementation of Zakat kampong rice Sukajadi excl. Bumiratu Nuban? Secondly How Islamic legal view of the implementation of zakat rice in the village