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Journal articles on the topic 'Islamic Jewelry'
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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.
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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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X., BOYARINTSEVA. "JEWELRY OF THE KAZAKHS OF THE 19TH-EARLY 20TH CENTURIES: ANALYSIS OF MUSEUM COLLECTIONS." Preservation and study of the cultural heritage of the Altai Territory 27 (2021): 345–52. http://dx.doi.org/10.14258/2411-1503.2021.27.52.
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The article considers the period of formation and flourishing of the Kazakh jewelry school. The main material for studying is women's jewelry. The classification of jewelry is given on the example of objects of museum collections of the Republic of Kazakhstan and the Russian Federation and includes complexes of products for the head, neck-chest, waist and hand jewelry. The semantic meaning of both individual manufacturing materials and independent products is noted. The influence of pre-Islamic beliefs and the Islamic religion is also considered semantically. Special attention is paid to the local features of jewelry and the cultural influence exerted by neighboring nations. The main techniques, material and ornamentation, and the identification of the magico-religious function as the dominant one are considered. The methodological basis of the article is culturological and semiotic approaches, as well as methods of comparative analysis and historical analysis. Keywords: jewelry art, kazakhs, semantics, amulet, ethnographic collections, museum
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Rashitov, Danil Damirovich. "Traditions of using jewelry and precious metals in customs, religion and folklore of the Tatars." Культура и искусство, no. 1 (January 2021): 22–36. http://dx.doi.org/10.7256/2454-0625.2021.1.32186.
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The article discusses the historical-culturological component of jewelry and precious metals in culture and living environment of the Volga Tatars. Emphasis is placed on the customs, folklore and religious aspects with mentioning on the jewelry and precious metals. Detailed description is given to the current situation and meaning of jewelry within the framework of the topic of research. The goal lies in conducting a historical-culturological overview and analysis of jewelry and precious metals in the context of spiritual culture of the Volga Tatars, which necessitates to examine the cult component of jewelry and images related to precious metals. The author also touches upon the influence of pre-Islamic and Islamic culture upon the survived artifacts. Analysis is conducted on such aspects of the Tatar culture, which indicate correlation between jewelry, spiritual heritage, and religion. The author point out the instances when jewelry reflects intangible culture in the material component of the Tatar people; as well as reveals the unique code of the Tatar culture that to one or another extent is depicted on jewelry items. The article reviews some cultural traces of the period before the Bulgars, and chronological development of the Tatar culture up to the present day under the influence of Islam.
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Asaad, Hj A. Sukmawati. "PERILAKU KONSUMTIF IBU RUMAH TANGGA (PERSPEKTIF SYARI’AT ISLAM)." Al-Amwal : Journal of Islamic Economic Law 1, no. 1 (May 20, 2019): 114–29. http://dx.doi.org/10.24256/alw.v1i1.630.
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Indonesia's economic growth in the developed and developing carry capita income of Indonesia's population also increased, causing living standards increasingly prosperous population. It is affected by the person's shopping behavior patterns including housewives as a family financial management, in addition to the shopping places are comfortable and provide all the needs of consumers influence consumer behavior. In Islamic Sharia, one of the functions treasure as jewelry, treasure the jewelry world are only temporary and for that reason, as a Muslim should be able to utilize the property as well as possible to worship Allah Swt.
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Jannah, Miftahul. "Korelasi antara Wanita, Perhiasan, dan Aurat dalam Al-Qur’an Surah An-Nur Ayat 31 Menurut Prespektif Mufassir Nusantara." ANWARUL 4, no. 1 (November 29, 2023): 42–66. http://dx.doi.org/10.58578/anwarul.v4i1.2158.
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In Islamic teachings regarding the relationship between jewelry and private parts, it has a big influence on women. Even the things that are attached to a woman, which are usually visible or invisible, are jewelry and it is an obligation to look after them, because if they are intentionally shown to someone who is not a mahram, it is tantamount to exposing one's private parts. Through Q.S an-Nur verse 31, the correlation between women, jewelry and private parts will be explained as well as the analysis of the views of Indonesian mufassir. This research uses a qualitative method, namely a method that focuses on data obtained by researchers from previous researchers. This research is also classified as a library research method. To further focus this research study, the author will further specify the interpretation of Indonesian commentators, namely Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab regarding the correlation between women, jewelry, and private parts in the Koran surah an-Nur verse 31 in the tafsir al-Azhar, an-Nur, and al-Misbah. This tafsir also uses the tahlili method with a bi al-ra'yi (reasoning/ijtihad) approach. In Q.S an-Nur verse 31, according to Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab, it is forbidden for a woman to show her private parts which are her jewelry. Don't show off the beauty of your body curves and protect your private parts from those who are not your mahram. Apart from that, because in general women's jewelry is only visible, such as decoration on their hands, face and feet, here the author feels it is necessary to discuss further about women's jewelry which is also their private parts, both visible and invisible.
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Nurul hidayah, Laila. "KONSEP MUHAMMAD SHAHRU TENTANG AURAT PEREMPUAN." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 14, no. 02 (January 11, 2020): 216–39. http://dx.doi.org/10.37680/adabiya.v14i02.211.
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In Islam, clothing does not only function as jewelry and body armor from heat and cold, but more importantly is to cover the nakedness. Al-Qur'an al-Karim shows the obligation of women to cover their bodies in His words, "And let them not show their jewels, except those which (normally) appear from them,". Parts of female limbs that are not allowed to be seen by others are aurat. Islamic scholars agree that all women's bodies are aurat, in addition to the face and two palms. What is meant by the jewelry that appears is the face and two palms. While what is meant by khimar is a headgear, not a face covering like a veil, and what is meant by jaib is chest. The women have been ordered to put a cloth over his head and spread it to cover her chest. By doing library research, that is, research whose main object is books or other sources of literature, meaning that data is sought and found through literature review of books relevant to the discussion, a minimum limit of aurat according to Muhammad Shahrur is that dress cover the juyub, while the maximum limit is dressing which covers all parts of the body besides the face and palms.
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Keene, Manuel. "Islamic Rings and Gems: The Benjamin Zucker Collection, edited by Derek J. Content. 320 pages. For Sotheby Publications, Philip Wilson, London1987. $115.00. - Early Islamic Jewelry and Later Islamic Jewelry, by Rachel Hasson. L. A. Mayer Memorial Institute for Islamic Art, Jerusalem1987." Middle East Studies Association Bulletin 23, no. 1 (July 1989): 94–97. http://dx.doi.org/10.1017/s0026318400021398.
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Donina, Larisa N. "High-relief coinage in the Kazan-Tatar jewelry tradition: historical and technical analysis." Historical Ethnology 8, no. 3 (December 4, 2023): 374–88. http://dx.doi.org/10.22378/he.2023-8-3.374-388.
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The article is devoted to identifying the origins and regional features of the technology of high-relief coinage in the Kazan-Tatar jewelry tradition. The main source was the electronic database of Tatar jewelry from museum collections, collected within the framework of the academic project “Jewelry of the Turkic peoples of Eurasia: general and special” (Russian Foundation for Basic Research 2013–2014, No. 13-06-97056). The research was based on a systematic technical and stylistic analysis of traditional jewelry and a detailed synchronous-diachronic examination of Bulgar-Golden Horde and Tatar products with three-dimensional images. Reconstruction of technological techniques related to this type of artistic metal processing made it possible to identify specific features of the formation of decor. The manual method of obtaining a unique relief using punches with a figured striker predominated. The decorations are characterized by the following: two or three-level bas-relief, the absence of a “locking” profile, the principle of “compositing” that underlies the conventionally interpreted floral and plant motifs, geometric orderliness, subject to the laws of the central-radial composition. The completed form of the decoration corresponds to the typical features of “notch chasing”, which is a marker of the Tatar craft tradition: smooth relief and “grain” background. An integrated approach allowed us to conclude that the origins of the existing artistic and figurative system can be traced in artifacts of the Bulgarian and Golden Horde silver of the 11th–14th centuries, made by embossing, stamping, and punching on a matrix. The formation of technological features was influenced by the traditions of high-relief coinage, which received regional development among Kazan silversmiths in the 17th–18th centuries. The specifics of Tatar relief coinage as a whole were formed in the context of Islamic art.
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Irsyada, Abdulloh Eizzi. "Comparative Study of Jepara Carving Design in the Era of Islamic Kingdom and Colonialism Era." VCD 7, no. 2 (December 17, 2022): 74–86. http://dx.doi.org/10.37715/vcd.v7i2.3419.
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Jepara carving experienced the transition of three major cultures, namely Hindu-Buddhist-Javanese to Islam and Islam to the Dutch colonial period. This research uses case studies in the form of artifacts created in each of these periods. In the Demak Kingdom era, the Bledeg Door carving design was used in the Kalinyamat Kingdom era, the Kalinyamat Mosque wall ornament carving design was used. In the Islamic Mataram Kingdom era, the Gong Senen carving was used, while in the colonial era or Kartini era, the Kartini Jewelry Box carving design was used. This research hopes to provide answers and analye whether during these cultural transitions there were significant changes to Jepara carvings, then whether these 3 major cultures had an influence on changes in Jepara carvings and what factors influenced the changes in Jepara carvings. One of the conclusions of this research is that the artifacts made during the golden age of the Islamic Kingdom of Mataram (Gong Senen) do not reflect Islamic culture at all, but instead the principles of Islamic teachings are present in the overall symbolic value of each motif.
Keywords: comparative, design, Jepara carving, Islamic Kingdom, colonial
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Alayar, Moneerah, Najlah Alrashidi, and Eiman Alrashidi. "Bridging Artistic Traditions - Enriching Metalwork and Jewelry through Islamic Art Patterns and Etching Acid Technique." Al-Academy, no. 111 (March 15, 2024): 447–60. http://dx.doi.org/10.35560/jcofarts1321.
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تتناول هذه الدراسة إمكانية دمج أنماط الفن الإسلامي في الأعمال المعدنية والمجوهرات المعاصرة باستخدام تقنية النقش الحمضي. وتؤكد على القيمة التاريخية والثقافية الدائمة لهذه الأنماط الفنية، المتجذرة بعمق في العقيدة والثقافة الإسلامية. وتجدر الإشارة إلى ان قيمة هذه الأنماط تمتد إلى ما هو أبعد من مجرد الجماليات، فهي بمثابة حافز لتكوين روابط روحية عميقة. تسلط مراجعة الأعمال الحالية الضوء على كيفية تأثير هذه الأنماط على الفن الحديث والهندسة المعمارية ومجالات التصميم المتنوعة، مما يعرض أهميتها المستمرة. بالإضافة إلى ذلك، تستكشف هذ الدراسة فوائد استخدام النقش الحمضي في صناعة المجوهرات، مع التركيز على الدقة والتعقيد والحفاظ على الرمزية الروحية والثقافية المرتبطة بالفن الإسلامي. تتوافق أهداف هذه الدراسة مع النتائج التي توصلت إليها من خلال التأكيد على أهمية السياق التاريخي، وإمكانيات التكامل، وتأثيرات أنماط الفن الإسلامي، وتأثيرها على تصاميم الأعمال المعدنية والمجوهرات المبتكرة. تضع هذه الورقة الأساس للدراسات التجريبية من خلال تسليط الضوء على إمكانية المزج المتناغم بين التقاليد والحداثة.
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Tamam, Badrul, and Sayida Khoiratun Nisak. "Sharia Economic Review of Gold Selling Price Determination." Zabags International Journal Of Economy 2, no. 1 (February 9, 2024): 27–35. http://dx.doi.org/10.61233/zijec.v2i1.76.
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This research aims to find out how Sharia Economic Review on Determining Gold Selling Prices (Case Study at the Cempaka Indah Gold Shop, Talang Babat Village). and the results of this research; First, gold traders have a very strong position in the marketing mechanism for gold buying and selling transactions because the level of stability of the gold business is very stable. In this gold buying and selling transaction, gold traders carry out price dualism. The price of gold sold by traders to buyers is always very different from the price of gold sold by buyers to traders. Second, the price of gold for consumers is always higher than the standard price because gold as jewelry is more expensive because of the aesthetic value and complexity of the jewelry design. Third, the government never sets the price of gold so respondents' answers are still very ambiguous. Because they do not yet understand the dominance and power of gold traders in marketing mechanisms and gold price movements. Fourth, the practices carried out by East Tanjung Jabung Marketing to increase or decrease the price of gold are not in accordance with Islamic law
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Muhajir, Muhajir, Sahlan Sahlan, and Arief Setiawan. "Analisis Hukum Islam Terhadap Transaksi Jual Beli Cincin Beserta Batunya di Toko Emas Sami Purworejo." Jurnal Ilmiah Ekonomi Islam 8, no. 1 (February 25, 2022): 154. http://dx.doi.org/10.29040/jiei.v8i1.3791.
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Buying and selling gold and gemstones is a lot happening in every gold shop, because one of the ways someone invests for the future is to buy gold. In this discussion, the author aims to review the practice of buying and selling rings and their stones at the Sami Gold Shop Jl. Ahmad Dahlan 168 Purworejo District. The writing of this thesis uses qualitative research using a normative approach, namely approaching investment problems with Islamic law. The research method used is field research (Field Research) in order to obtain data obtained from the field. Based on the results of this study it can be concluded that the implementation of buying and selling gold and gemstones at the Sami Gold Shop Jl Kh Ahmad Dahlan 168 Purworejo is not legal under Islamic law, because it is detrimental to one of the parties, gharar and also the seller does not want to know because the buyer does not agree. by selling like that to the detriment of the buyer.
Keyword : Gold Buying and Selling, Jewelry, Islamic Law
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Syaipullah, Heni Rianti, and Muslimah. "The Concept Value of Islamic Education in Magah Duit Culture on the Merriage Process on Dayak Tribe Marriage Process at Central Kalimantan." Jurnal Pendidikan Islam Al-Affan 1, no. 2 (March 2, 2021): 113–21. http://dx.doi.org/10.69775/jpia.v1i2.21.
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The aim of this research was to know how the process The Concept Value of Islamic Education in Duit Magah Culture on the Merriage Process of Dayak on the Dayak Tribe Marriage Process in Central Kalimantan. This research used an ethnographic approach. In collecting data the researchers used observation, interview and documentation. The result show that the magah duit for marriage is a community tradition for someone who is getting married. This tradition is not certain in Islamic law, this is because this gift is different from dowry and mut'ah in marriage. As it is implemented in the field, the majority of people use this marriage money apprenticeship as afee walimatul Ursy (wedding party). This giving is not just in form money but also in the form of jewelry and other accessories. The amount of money apprenticeship this marriageis determined by consensus, but it is still the woman who determines it with a relatively high amount, so the men feel that this tradition is very burdensome. Keywords: Islamic Education Value, Maga Duit Culture, Dayak Tribe Marriage
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Mulyadi, Mulyadi, and Jovial Pally Taran. "The Concept of Calligraphy Learning In Mushthafawiyah Purba Baru Mandailing Natal (Madina) Boarding School." Jurnal Recoms 1, no. 1 (July 9, 2024): 30–36. http://dx.doi.org/10.59548/rc.v1i1.139.
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Calligraphy is the art of writing text into a form of painting using a pen, brush, or other writing instrument onto a particular medium. Initially calligraphy was poured onto papyrus paper media, but along with the development of time, calligraphy media were also found in other more varied media such as stones, walls, coins, silk, canvas paper, jewelry, brass plates, glass, ceramics, and others. This research aims to find out the concept of calligraphy learning in Mushthafawiyah Islamic boarding school. The research method used is a qualitative method which includes interviews and data collection from literature sources. Mushthafawiyah Islamic Boarding School Purba Baru Mandailing Natal held its learning process in the classroom and the learning media included a blackboard, khat pen, handam, highlighter and book. The learning material is delivered by means of the teacher providing samples on the blackboard then the santri imitate it.
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الخالدي, ياسر, and فاطمة التميمي. "Sensual aesthetic values of women in the poetry of the pre-Islamic third class poets." Kufa Journal of Arts 1, no. 22 (May 31, 2015): 227–58. http://dx.doi.org/10.36317/kaj/2014/v1.i22.6493.
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Among the most important sensory aesthetic values that were extracted from the research are: They cared a lot about the details of the woman's body; As they described her face, her hair, her mouth, her eyes, her figure, the clothes she wears, and what she adorns with, so the color of the white face became a model of beauty for them. As they chose the whiteness of the face for the most attractive and beautiful woman, while the jet-black color emerged as a symbol of the color of the hair, and we find that present in the hair of the hairdresser. And the goodness of its fragrance, and what is desirable from wine. The woman's stature and the gracefulness of her waist had a prominent presence, and they described it in an accurate description, so they chose for beautiful women a thin waist and a small stomach, and they also took care of the woman's jewelry, her adornment, and what she wears.
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Fathullah. "Pandangan Hukum Islam tentang Denda Akibat Pembatalan Pinangan (Khitbah) oleh Pihak Perempuan." Asy-Syari’ah : Jurnal Hukum Islam 5, no. 2 (June 15, 2019): 151–63. http://dx.doi.org/10.36835/assyariah.v5i2.119.
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Khitbah or application or proposal is a preliminary or pre-marriage period between a man and a woman, as a first step before the two carry out the marriage contract, so that each knows the candidate. The sermon itself must still be answered “yes” or “no”. If it has been answered “yes”, then be the woman as “makhtubah” or the woman who is officially applied. In connection with this engagement in society there is a habit at the time of its implementation, the prospective bridegroom gives a gift such as jewelry, money, food and produce as a sign that someone really intends to continue the marriage stage. the consequences of giving the prize are different from giving in the form of dowry Giving a grant that is not halal withdraws the grant, if he gives a grant voluntarily (charity), not for compensation. While the grantor who still has the right to withdraw the grant, if the grant is given in return for something that will be received, but he does not get it.
Keyword: Islamic Law, Khitbah, Islamic Law
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Asni, Fathullah, Muhammad Shahrul Ifwat Ishak, and Afiffudin Mohammed Noor. "THE APPLICATION OF QIYAS METHOD IN CONTEMPORARY ISLAMIC FINANCE." International Journal of Law, Government and Communication 9, no. 36 (June 30, 2024): 408–19. http://dx.doi.org/10.35631/ijlgc.936031.
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Qiyas plays a crucial role in the formulation of Sharia law, being one of the primary sources of evidence used in the science of usul al-fiqh. Although usul al-fiqh, the science that discusses the process of deriving legal rulings, is a necessity for those involved in the issuance of legal rulings, it is observed that in the current context, the literature on usul al-fiqh has not received adequate attention, especially in the domain of Islamic finance. Therefore, one of the suitable sources of usul al-fiqh for resolving modern issues that were not addressed in ancient times is the source of qiyas. Qiyas is essential in determining the element of similarity from the perspective of the ‘illah (effective cause) of the law between an issue explicitly mentioned in the Sharia texts and a new issue. Furthermore, this source is accepted as evidence by the reputable scholars among the four Sunni schools of thought. This study aims to analyze the application of qiyas as evidence in contemporary Islamic financial practices. The study employs a qualitative approach, involving a literature review encompassing books, journals, and relevant circulars. The collected materials are analyzed using document analysis methods. The findings of the study indicate that several practices in Islamic finance are implemented based on the justification of qiyas. These practices include issues related to fiat currency, the requirement for a minimum amount of physical assets in sukuk, the zakat on jewelry (gold and silver), and the zakat on publicly listed company shares. Therefore, it can be concluded that qiyas plays an important role as a primary reference for contemporary issues in Islamic finance. It is recommended that current Islamic finance industry practitioners thoroughly understand the source of qiyas.
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Parwanto, Wendi. "Pemikiran M. Syahrur Tentang Pakaian Perempuan (Dari Konfigurasi Aurat Hingga Konstruk-Hirarki Pakaian Perempuan Dalam Islam)." Al FAWATIH:Jurnal Kajian Al Quran dan Hadis 2, no. 2 (April 3, 2023): 79–91. http://dx.doi.org/10.24952/alfawatih.v2i2.5070.
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Muhammad Syahrur's thoughts in several disciplines of discussion are quite interesting for researchers to discuss, both in the fields of hadith, interpretation, fiqh and al-Qur'an hermeneutics. The main theory that is of great interest to researchers in Syahrur's thinking is the limit theory. And it is from this limit theory that Syahrur constructs his thoughts on many Islamic themes, including women's clothing, genitalia and so on. So in this study, we will examine in more detail about the construction of aurat and women's clothing according to Muhammad Syahrur. This research is a library research with the main sources are two literatures by M. Syahrur, namely: Al-Kitabu wa Al-Qur`anu and Nahwa Al-Jadidah li Al-Fiqh Al-Islamiy. While the secondary sources are other relevant literature. The conclusion of this article is that the construction of Muhammad Syahrur's thoughts on genitalia, headscarves, zinah (jewelry), and all women's clothing comes from the limit theory (hudud). According to him, the upper and lower limits depend on the extent to which a person is ashamed. However, not all of his thoughts tend to contradict the majority of Muslim scholars, because before he concluded the limit theory (hudud), he also explained about the derivation of words, such as headscarves, khimar, and others.
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Bacharach, Jere L. "Islamic Jewelry, by Na’ama Brosh. 73 pages, selected bibliography. The Israel Museum, Jerusalem, Israel1987. ISBN 965-278-054-5." Middle East Studies Association Bulletin 23, no. 1 (July 1989): 115. http://dx.doi.org/10.1017/s0026318400021507.
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Homsyah, Siti, Ikhwan Hamdani, and Fahmi Irfani. "Mekanisme Pelaksanaan Akad Rahn Dalam Transaksi Gadai Sawah Menurut Perspektif Ekonomi Islam: Studi Kasus Desa Pondok Panjang Kec. Cihara Kab. Lebak-Banten." El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam 4, no. 3 (October 28, 2022): 735–42. http://dx.doi.org/10.47467/elmal.v4i3.2037.
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Pawning is making an item as collateral for a debt that makes it possible for rahin to take a debt by utilizing the item. Sharia pawning is an agreement between a person to pledge property in the form of gold, jewelry, vehicles, fields (land) and other property to individuals or sharia pawnshops according to Sharia law. So this study aims to determine the mechanism of the implementation of the practice of pawning and the perspective of Islamic economics on the implementation of the practice of pawning fields in Pondok Panjang Village, Cihara District, Lebak-Banten Regency. The method in this study includes descriptive qualitative research. To obtain valid data, several methods were used, namely observation, interviews and documentation. Based on the results of this study, the mechanism for implementing the pawn in Pondok Panjang Village in general, the pawnbroker (rahin) came to the pawn recipient (murtahin) to borrow money to meet their needs by pledging their fields. The right to use the rice fields is in the hands of the murtahin until the rahin pays it off. According to the Islamic perspective, when viewed from the pillars and the terms of the pledge, the implementation has been fulfilled. The guarantee which is fully controlled by the pawnee (murtahin) on the basis of the sincerity of the pawner (rahin) is legal according to Islamic law.
Key words : mechanism, Rahn contract, Pawn Paddy field
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Kramarovsky, Mark G., and Emil I. Seydaliev. "A Türbe of the late fourteenth or early fifteenth century in Solkhat (new materials)." Golden Horde Review 8, no. 4 (December 29, 2020): 714–36. http://dx.doi.org/10.22378/2313-6197.2020-8-4.714-736.
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Research objectives: To present data about a newly discovered architectural monument of the Golden Horde’s Solkhat/Krym. Research materials: As the result of excavations of the medieval settlement of Solkhat in 2018–2019, we have revealed an unknown archaeological object – a türbe (mausoleum) belonging to the Islamic community of the town. The research materials contain architectural measurements and plans, a description and analysis of the burial structures, along with data on coins and other finds, including female jewelry found in one of the burials. Results and novelty of the research: During archaeological surveys in 2018 in the southeastern part of the Golden Horde’s Solkhat, not far from the modern reservoir, a new archaeological object was discovered and identified as a medieval Muslim mausoleum (türbe). As a result of the 2018–2019 excavations, it was found that it is a ruined structure, preserved at the level of the lower rows of the foundation. The plan of the mausoleum is based on a rectangle oriented to the cardinal directions. The structure consists of two parts – the southern which is the entrance and the northern which contains the actual tombs (gurkhan). In the northern part of the türbe at the floor level, two burial underground chambers were discovered: burial 1, constructed of square Golden Horde bricks, and burial 2, constructed of rubble stones. The first female burial contained fragments of architectural details and a pair of golden earrings with a translucent sub-square inlay. The design features of the earrings indicate a style distinctive to Central Asia and China. The gender of the buried individual is confirmed by anthropological analysis. The second burial is a collective one, with bone remains of at least three individuals, two of them being males. According to the numismatic finds, the mausoleum dates to the late fourteenth or early fifteenth century. The presence of female jewelry among the funeral inventory of burial 1 formally contradicts the traditions of Islamic funeral rites. Apparently, gold earrings, marking the social status of the deceased (among other details of clothing that have not reached us), indicate the persistent preservation of traces of steppe traditions.
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Bidar, Aminullah, Mhabobullah Rohani, Dost Mohammad Balkhi, and Gulaqa Anwari. "A Study of Pre-Islamic Religions in Afghanistan." International Journal of Social Science Research and Review 6, no. 7 (August 8, 2023): 517–30. http://dx.doi.org/10.47814/ijssrr.v6i7.1321.
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The magical and vast nature of Afghanistan has been one of the most essential factors in the implementation of strategic plans of great powers throughout history in this part of the world including its strong economy in the Middle Ages and the tall mountain ranges, plains, and flats, desert areas, rivers and the special geopolitical situation showed the magnificence of the country to the explorers. Therefore, yesterday's Khorasan and today's Afghanistan hosted them at certain times, and the powers came and went, or they were dissolved among the native people with their cultural and ideological mixing. The arrival of pre-Islamic religions is one of the consequences of those movements, whose remains include golden cups from the treasure of Flaul Hill, Greek works of Ai Khanum, vases with Roman sheaves, small Indian plates found in Bagram, and luxurious jewelry. Tala Tepe and thousands of other remains talk about the artistic, cultural, and religious mixing of this ancient region. Receiving works from many places such as Hoda, Bamiyan, Bakhtar, Gandhara region, etc. in Afghanistan is a clear expression of the existence of Greek-Bactrian civilization and the spread of Greek culture and ideas with our religious mixtures, before the spread of the holy religion of Islam, as Gandhara was the main route of trade caravans and the passage of Buddhist missionaries to the eastern lands of the country, it was considered the first place to build Buddhist statues. In Bamiyan, Salsal is 55 meters high and Shamameh is 35 meters high, and it stamps the seal of Buddhism on the forehead of the time. The art of high-quality paintings indicates the existence of another religion called the religion of Mani, which was inspired by the Indo-Greek style in the spirit of the industry of the Sassanid period. Shivaism and Brahmanism in Kabul and the coronation of Rayan Kabuli in the region of Shiyuki (Shiva's place) and Andaki (Andra's place) in the southwest of current Kabul, and Shiyuki idols of Shiva and Andaki idols of Indra and Brahma existed because these two are considered to be the lords of the Brahmins. Here still possible to visit those places and hold special ceremonies there, which indicates the existence of this religion in Afghanistan before Islam.
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Hanafy, Sain. "Jilbab dalam al-Qur’an dan Relevansinya dengan Pendidikan Islam." Al-Riwayah : Jurnal Kependidikan 10, no. 1 (April 2, 2018): 1–28. http://dx.doi.org/10.47945/al-riwayah.v10i1.142.
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This article shows that: the concept of Quran about the veil not only instructs women to wear the hijab, but also to the believing men and women of Muslims to adorn themselves with piety jewelry. The concept of the veil was ordered not to say in a voice seductive, stimulating and provoke lust, stay indoors, not out except in a situation that really needs, not tabarruj, not open-aperture, establish prayers, pay zakat, submit and obey all which Allah recommended to His Apostle to what came to him. The relevance of the concept of Qur'an about the veil with the goal of Islamic education is its compatibility in the formation of human morality that leads to the personality of Islam by always strengthening the faith and piety, so as to be useful human beings for the state, religion and achieve happiness of the world and the hereafter. Vocabulary education is philosophically oriented towards Islamic values based on three dimensions, (a) inculcating a balanced and harmonious relationship with God, (b) establishing a harmonious, harmonious and balanced relationship with the community, (c) developing the ability to explore, managing, and utilizing the natural wealth for the benefit of the welfare of his life with a harmonious attitude.
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Wati, Mirna, and Hasep Saputra. "The Concept of Tabarruj in the Qur’an according to Muslim Commentators." AJIS: Academic Journal of Islamic Studies 3, no. 2 (December 30, 2018): 163. http://dx.doi.org/10.29240/ajis.v3i2.577.
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Today there are still many Muslimah dressed not in accordance with the rules in the Islamic religion. Good dress habits must be planted early so that the Muslimah get used to and make Islamic dress codes entrenched in society. Tabarruj is a woman's style of dress or attitude that is excessive in order to attract the attention of others when she comes out of her house, deliberately showing the beauty of her face and body and waving her way so that she can see the jewelry in front of other people. the Aim of this research is to know the understanding of paragraph about tabarruj in the Qur'an, inside about rule dressed up or be decorated for woman. In this study the researcher used library research with the method of maudhu'i of interpretation which collects verses of the Quran based on the topic or theme set by all the verses collected based on the period of decline, then studied in depth and thoroughly from various aspects that can be explored, then pay attention to these verses with explanations and relationships with other verses. The Results show that tabarruj in the Qur'an is style dressed up or attitudes woman on purpose interesting other people's attention when she go out from her house and show her beauty.
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Hanafy, Sain. "JILBAB DALAM AL-QUR’AN DAN RELEVANSINYA DENGAN PENDIDIKAN ISLAM." Al-Riwayah: Jurnal Kependidikan 10, no. 1 (November 9, 2018): 1–28. http://dx.doi.org/10.32489/al-riwayah.151.
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This article shows that: the concept of Quran about the veil not only instructs women to wear the hijab, but also to the believing men and women of Muslims to adorn themselves with piety jewelry. The concept of the veil was ordered not to say in a voice seductive, stimulating and provoke lust, stay indoors, not out except in a situation that really needs, not tabarruj, not open-aperture, establish prayers, pay zakat, submit and obey all which Allah recommended to His Apostle to what came to him. The relevance of the concept of Qur'an about the veil with the goal of Islamic education is its compatibility in the formation of human morality that leads to the personality of Islam by always strengthening the faith and piety, so as to be useful human beings for the state, religion and achieve happiness of the world and the hereafter. Vocabulary education is philosophically oriented towards Islamic values based on three dimensions, (a) inculcating a balanced and harmonious relationship with God, (b) establishing a harmonious, harmonious and balanced relationship with the community, (c) developing the ability to explore, managing, and utilizing the natural wealth for the benefit of the welfare of his life with a harmonious attitude.
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Fatun, Fatun, Misriyah Misriyah, and Aminatus Silvi Putri Pratama. "Mekanisme Penerapan Pembiayaan Gadai Emas Dengan Memggunakan Akad Rahn Pada Bank Pembiayaan Rakyat Syariah Bhakti Sumekar Cabang Pamekasan." JURISY: Jurnal Ilmiah Syariah 2, no. 2 (September 22, 2022): 12–19. http://dx.doi.org/10.37348/jurisy.v2i2.188.
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Bhakti Sumekar Pamekasan Branch as a financial institution in which part of rural bank that carries out its function as an institution channeling public funds through financing products, one of which is gold mortgage financing. BPRS Bhakti Sumekar gold pawning financing is a financing product based on collateral in the form of gold as an alternative to get cash quickly, with collateral in the form of precious metals and 30 days carat jewelry and is not intended for customer investment purposes. The data analysis model used in this study is descriptive which can be interpreted as a problem solving procedure that is investigated by describing the state of the subject or object. In this study, researchers will describe the practice of gold pawning at the BPRS Bhakti Sumekar Pamekasan Branch. Islamic gold pawn at BPRS Bhakti Sumekar Madyan Pamekasan Branch is very helpful to the needs of the Pamekasan community who need funds. In addition to the very easy and fast process of financing the gold pawning, it is based on sharia principles, where customers are only levied on ijarah fees (storage, maintenance and security services). In addition, the Islamic gold pawning does not collect interest in any form, because it is all usury.
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Ichsan, Muhammad, and Erna Dewi. "WANITA KARIR DALAM TINJAUAN MAQASHID AL-SHARI’AH." JURIS (Jurnal Ilmiah Syariah) 19, no. 1 (June 29, 2020): 45. http://dx.doi.org/10.31958/juris.v19i1.2108.
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Today's society considers that women's duty is not only helping her husband take care of the household, but also studying as high as possible to have career in order to channel their abilities and education.The current needs of life are increasingly forcing them to work and leave home to help their husbands meet their daily needs for themselves and their families. Women are allowed to be outside the house provided that they can protect themselves from evil, adultery and harm to themselves.A married woman may be outside the house on condition that she gets permission from her husband, covers her genitals, and does not use colognes, jewelry or anything excessive that can attract the attention of other men or even provoke lust and cause defamation. Meanwhile, single one must get permission from her parentsin order to maintain her honor and theirs, because the goal is onlyto run the Islamic sharia properly and get His pleasure.
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Murtuzaliev, S. I. "Problems of historical and cultural branding of the Republic of Dagestan." Gostinichnoe delo (Hotel Business), no. 5 (April 28, 2023): 276–90. http://dx.doi.org/10.33920/igt-2-2305-04.
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Today, one of the tasks of state and regional structures is to create a competitive image of the North Caucasus Federal District, the cultural space of which is segmented into the traditional type of North Caucasian culture and the Islamic, Russian national, "Soviet" and modern mass Western culture that is close to its value system. Dagestan occupies a special place in this "cultural cage", which has more than 6 thousand cultural heritage sites and occupies a leading position in the number of traditional centers of folk arts and crafts — NHPs, are the main object of study. Due to historical and geographical conditions, such unique directions as, for example, the center of carpet weaving Tabasaran, jewelry — Kubachi, pottery — Balkhar, inlays on wood — Untsukul, whose products are in great demand, have been developed. The task of the republic and the Russian Federation is that the products of the "country" of national craftsmanship should become its hallmark — the brand.
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Roslaili, Yuni. "Kajian ‘Urf tentang Adat Ranub Kong Haba dan Akibat Pembatalannya di Aceh." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 3, no. 2 (November 20, 2019): 417. http://dx.doi.org/10.22373/sjhk.v3i2.5192.
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Ranub kang haba is a khitbah’s official process, as a bond between bride and groom. At ranub kang haba, the family of man’s side brings betel vine (ranup) as a symbol of bonding reinforcement (khong haba). Besides betel vine, the groom’s side also brings Aceh’s traditional food (penajoh), a set of woman’s clothes and gold jewelry, which is ring (jeunamae). If a few days later the bride cancels the wedding, Jeunamae will be given back as double to the man. This article tries to explain the practice of ranub khong haba and the consequences of tradition’s cancellation to Acehnese society. This kind of study is the combination of socio legal-historical approach. Sociological approach is used to observe the patterns of society’s interaction & behavior, both that inspiring the renewal of Islam’s law and Islamic law legislation and the comformity of conciousness (which manifest in society’s behavior). The legal or juridical approach is done by considering certain elements of Islamic law, which is ‘urf concept. Historical approach is used on consideration that history analysis can see ranub kong haba practice objectively in relation with ‘urf concepts in Islam’s contexts. This study found that ranub kong haba is a local wisdom in affirmation of khitbah procession that has a base in Islamic law. However, the custom of giving the dowry back as double that is brought in khitbah process is an ‘urf shahih practice, which actually doesn’t have any command nor forbidden in Islam. However, the matter is seen as a good thing because it can avoid us (sadd al-zariah) from breaking our promise to others.
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Kisanda, KIsanda Midisen, and Santi Handayani. "JUAL BELI EMAS SECARA TIDAK TUNAI DITINJAU SECARA HUKUM FIKIH." Jurnal Ekonomi Syariah Pelita Bangsa 6, no. 01 (April 1, 2021): 10–19. http://dx.doi.org/10.37366/jespb.v6i01.172.
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Today's gold is only valued as women's jewelry. As an investment platform. Rotting, buying and selling gold too. Increasingly. easy, on reality buy gold already. The growth from cash to non-cash markets is due to the high interest in investment in gold with the exchange of goods as cash as it is, it raises questions. That have developed in communities of clean and illegitimate laws. This research is a type of library literature research. In research researchers use the normative and textual approach, that is, to examine the problem in an existing framework of values based on texts and Islamic law, government regulation and other texts relating to dalarm discussion. In the study it may be concluded that the unlawful sale of gold was two opinions: the first opinion was haram, it was the view of clerical mayonnaise (mahzhab Hanafi, Maliki, Syafi’i and Hambali) and the second opinion was the mubah, this is the opinion of Ibn Taimiyah and Ibn Qayim, as well as contemporary scholars who agree.
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Blessing, Patricia. "Draping, Wrapping, Hanging: Transposing Textile Materiality in the Middle Ages." Textile Museum Journal 45, no. 1 (2018): 2–21. http://dx.doi.org/10.1353/tmj.2018.a932726.
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Abstract: This volume focuses on the mobile nature of textile patterns in the East and West during the Middle Ages and investigates the question of cultural specificity in the use of textile imitations in a range of media. As coveted objects of trade and diplomatic gift exchange, textiles were widely distributed using the cross-cultural networks between Byzantium, the Islamic world, and East Asia. Within this broader world of medieval textile exchange, the notion of textile patterns that are adapted in architecture, ceramics, metalwork, and manuscripts stands at the center of this volume. Questions to be discussed are the portability of textile patterns, the adaptation of textile motifs in a variety of media, and the appropriation of textile forms and patterns from other cultural contexts. Twenty years ago, Lisa Golombek argued for a ‘draped universe of Islam’, ascribing to Muslim culture a sensibility particularly attuned to textiles and their patterns. Golombek rightly emphasized the rich textile production of the Islamic world and the use of architectural decoration that refers to woven models. While this argument is certainly convincing, considering the fluidity with which textile patterns appear in other materials and contexts and how textiles evoke monumental decoration, the phenomenon itself is not exclusively Islamic. Rather, it is part of a broader medieval sensibility that is finely attuned to the subtleties of textiles and intrigued by the possibility to move their patterns and texture back and forth between fabrics, walls, and other objects. The topics of articles in this volume of The Textile Museum Journal range from representations of jewelry in late antique textiles, silks with bird motifs produced in both Iran and the Byzantine Empire in the eleventh and twelfth centuries, to women’s clothing in the fourteenth-century Mongol courts of Iran and China.
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Fausi, Ahmad, and Imanuddin Abil Fida. "CHILD PROTECTION ACCORDING TO ISLAMIC LAW AND FORMAL LAW." USRAH: Jurnal Hukum Keluarga Islam 2, no. 2 (August 14, 2022): 52–63. http://dx.doi.org/10.46773/.v2i2.447.
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The word protection according to the Indonesian dictionary is a shelter or things (deeds and so on) that must be protected. Then, Law No. 23 of 2002 on child protection states that protection covers activities to guarantee and protect children and their rights in order to live, grow and participate optimally in accordance with human dignity, and to obtain protection from discrimination. If parents always protect and pay attention to their children as blessings of God and protect them from actions that can damage the future of the child, then parents should be responsible to keep and protect them. As stated in Tafsir al-Qurtubi which expressed the opinion of Ibn Abas in understanding the above verse: as a form of the command to the husband to protect himself and his family from the fire. The application of the verse in everyday life is to take care of one's self by observing the rules of religion and keeping the family by calling them to worship and pray to God, so they were saved from the fire. The most important issue that is always discussed by scholars of jurisprudence is the issue of parenting (Hadhonah) in order to maintain and sustain the continuity and preservation of the life of the newborn. Hadhonah is to nurture a child who has not been able to take care of his own life by providing something for the welfare and security, taking care of something painful and dangerous, educate and building himself physically and spiritually. Children are an Almighty's grace for parents, children are also mandated and jewelry for them, as well as pride in the future, but in addition, children can also be a slandered person or a test, even become enemies for their parents. The National Legal Development Board of the Department of Law and Human Rights provides an understanding that the harmonization of law as a scientific activity for the harmonization process (balance alignment) of written law that refers to philosophical, economic, and juridical values17 As from the description above, the harmonization of Islamic law into national law is a process of harmonization and alignment of Islamic law into national law as a form of making the legal product itself. From the description above, the author sees that the study of harmonization between Islamic law and national law is an interesting study because of the position of Islamic law as one of the National Law builders. In addition, this law is one form of the legal umbrella against childcare itself. So in the glasses of the author, this law is one form of implementing Islamic law into positive law. This is the first step in integrating positively of Islamic law into positive law. Therefore, the writing of this thesis entitled Child Protection according to Islamic Law and Formal Law with Law No. 23 of 2002 on Child Protection.Keywords: child, child protection, Islamic Law, Formal Law
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Zaman, Badrus, and Desi Herawati Kusumasari. "PENDIDIKAN AKHLAK UNTUK PEREMPUAN (TELAAH QUR’AN SURAT AN-NUR AYAT 31)." Tadrib 5, no. 2 (January 1, 2020): 234–46. http://dx.doi.org/10.19109/tadrib.v5i2.3656.
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The initial idea of this research was that moral education in Indonesia better known as character education still generalized between men and women. Though there are a number of different things between men and women. Of the many verses of the Koran which discuss moral education for women, the Qur'an verse an-Nur verse 31 has more usefulness than the other verses.
hThis studyguses abtype ofmlibrarymresearch. The first step is to formulate exactly what you want to study. Then choose the unit of analysis that will be studied, namely choosing the research object that is the target of the analysis. Then analyze the units of meaning and categories and then look for relationships with one another to find meaning and content. The last activity is to describe the results of the analysis.
mThe result of the study can be conclude that: First, bowing down aims to maintain dignity as a woman. Secondly, keeping the genitals meant to guard against adultery. Third, do not reveal jewelry except the usual appearance of it, do not intentionally lure the opposite sex with the clothes or accesories he wears. Fourth, the suggestion to cover the veil cloth is to mean wearing a headscarf in accordance with Islamic law.
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Chugaev, Andrey V., Stephen W. Merkel, and Irina E. Zaytseva. "Lead Isotopic Characteristics and Metal Sources for the Jewelry in the Medieval Rural Settlements from the Suzdal Region (Kievan Rus’)." METALLA 25, no. 2 (May 7, 2021): 101–25. http://dx.doi.org/10.46586/metalla.v25.2019.i2.101-125.
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The article considers the results of the study of lead isotope composition of 38 non-ferrous artifacts discovered at medieval rural sites of the Suzdal Region (Kievan Rus’). The copper-alloy, silver and pewter artifacts were compared with reference data from geographically and temporally diverse medieval artifacts and ore deposits and revealed differing source regions and supply networks within and between metal types. The identification in some cases was difficult due to the conformity of the lead isotopic composition of deposits of some regions. The copper-alloys, represented mostly by crosses made of high-tin bronze, show close isotopic parallels to contemporary copper alloys from Southern Scandinavia, Westphalia and Lower Saxony. Since the copper alloys contain significant quantities of lead, this lead may have entered the metal by alloying with lead-tin alloys, by smelting mixed copper-lead ore, or through haphazard alloying with lead. The lead isotope ratios for nearly all copper alloys are consistent with deposits in Cornwall and Devon and remobilized ore from the Rhenish Massif. For silver and lead-tin alloy objects, lead isotope analyses point to wide ranging sources. Most silver objects are consistent with mid-to-late 10th century silver stocks circulating in the Baltic area and 10th century Volga-Bulgar silver dirham imitations probably representing mixtures of 9th-10th century Islamic silver. The silver shows a heavy reliance on 10th century mixed stocks and there are little indications of Central and Western European silver, which was common in the 11th century Baltic region. The pewter and lead, however, indicate other sources. Lead isotope ratios are consistent with sources connected to Mediterranean and Baltic networks, some being consistent with sources in England, but it is possible that the lead found in some pewter objects could come from the Olkusz lead district in southern Poland.
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Saifullah bin Anshor, Azwar Azwar, Akhmad Hanafi Dain Yunta, and Firmansyah B. "Tinjauan Hukum Islam terhadap Pemakaian, Jual-Beli, dan Penunaian Zakat Emas Putih." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 3, no. 2 (August 9, 2022): 170–85. http://dx.doi.org/10.36701/bustanul.v3i2.597.
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This study aims to determine the view of Islamic law on the use, buying-selling, and zakat payment of white gold. This study uses library research methods with juridical-normative and philosophical approaches. The results of the study indicate that the law regarding white gold can be determined after knowing the content in the white gold. If it is clear that white gold is a mixture of yellow gold, then the laws that apply to yellow gold also apply to white gold. In using it, white gold in the sense of a mixture of gold with other materials does not change the law of wearing it (especially for men) because the change in the mixture of gold does not change the nature of gold itself so that it remains forbidden for men. While white gold that is not gold, such as titanium, silver, and other materials, is allowed to use it because the original element does not contain gold at all. In buying-selling it, both yellow gold and white gold, in general the law is permissible (permissible) as usual buying and selling. However, more attention needs to be paid to the transaction to avoid usury because gold, both yellow and white, is one of usury goods. While in the zakat payment of it, the strongest opinion is the existence of zakat on white gold because it is considered as jewelry.
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Khoirurroji'in, Lc., M.Pd.I. "MLM DALAM PERSPEKTIF ULAMA’ FIQIH DAN HADIS." At Taajir : Jurnal Ekonomi, Bisnis dan Keuangan Syariah 1, no. 1 (August 1, 2019): 1–10. http://dx.doi.org/10.47902/attaajir.v1i1.22.
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ABSTRACT
Multi Level Marketing (MLM) better known as MLM is, "A direct sales system, where goods are marketed by consumers directly from producers. Consumers who simultaneously market goods receive bonus rewards. These bonuses are taken from the profits of each buyer introduced by first buyer based on regulated provisions "365. Because it is believed to be able to provide substantial profits to companies, today, various types of goods are widely marketed using MLM marketing patterns, jewelry. computer programs, supplement drinks, cosmetics, Islamic tapes and others. Transactions with this MLM system have penetrated the middle of humans and have a lot to color the atmosphere of the community market. So as a Muslim businessman, it is obligatory to know the legal transactions with this MLM system before struggling in it and the scholars have disagreed about the law. That a Muslim trader should know the Shari'a laws regarding the rules of trading or transactions and know the forms of buying and selling that are prohibited in religion. The lack of knowledge about this will cause a person to fall into error and sin. As we have witnessed the spread of usury practices, consuming human property in a vanity way, damaging market prices and so on from forms of damage that harm society, even harming the state.
Keyword: Multi Level Marketing, MLM) Ulama Fiqih, Ulama Hadis, Perspektif
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Bukhari, Bukhari, Aulia Rahman, and Mufti Riyani. "Variety of Coastal Ornaments in Aceh: Aesthetic Phenomena in the Continuation of History and Culture." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 3, no. 1 (February 15, 2020): 614–24. http://dx.doi.org/10.33258/birci.v3i1.822.
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Focusing on the study of historical artifacts of art found in the Aceh Coastal region, this study seeks to analyze ornamental diversity as an aesthetic phenomenon that has a meaningful relationship with 1. Continuation of history, 2. Links in the search for cultural identity, and 3 Balancing cultural values in Acehnese society . Throughout history, the art of embroidering gold threads, woven silk fabrics, stabbing weapons, jewelry art, and wood carvings have been the hallmark of Aceh beach crafts that in their development consistently used their identity motifs. The intended identity motif is a motif that shows the cosmopolitanism of Aceh regarding pre-Islamic cultural influences and influences originating from friendly countries. The diplomatic relations which brought the influence of Persia and the Moghul dynasty from India occurred at the golden peak of Aceh's art history, especially during the times of Iskandar Muda and Iskandar Thani, although in the end, the clearest artistic trend emerged, namely all Islam. Aceh's design patterns in a stylish form become geometric shapes. The characteristic of decoration in the coastal communities of Aceh is influenced by Arabic concepts, is the development of a sense of beauty that is free from natural myths and is done by developing abstract patterns taken from floral motifs, foliage shaped and polygon shapes as a process of balancing cultural values.
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Ainun, Ainun, Uqbatul Khoir Rambe, and Wahyu Wiji Utomo. "Fashion dalam Pandangan Islam dan Kristen." ANWARUL 4, no. 1 (November 26, 2023): 1–12. http://dx.doi.org/10.58578/anwarul.v4i1.2139.
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This research examines fashion from Islamic and Christian views. The methodology used in this research is qualitative with a library research research design. And the data sources obtained from this research are primary and secondary data sources that are in accordance with the discussion. Then this research uses a phenomenological approach method, where the phenomenological approach method is an approach that attempts to capture various problems that exist in society. Meanwhile, the theoretical approach is a comparative-descriptive theory. This research aims to explore how religion regulates its people in fashion, especially clothing, and also to find out whether there are similarities and differences in clothing in Islam and Christianity. Based on this research, the results showed that dressing in Islam and Christianity requires women to dress to cover their bodies and requires women to wear clothing appropriate for women. In Islam, there is more emphasis on dressing to cover the private parts, the clothes worn are thick and loose, not tasyabbuh, not required to wear fragrance/perfume, not glamorous clothes and not as jewelry. And the essence of clothing for Muslim women is to cover their private parts, not for the purpose of showing off and arrogance which will have a bad impact on themselves. Christianity emphasizes on its followers to dress appropriately and fulfill the requirements stated in the Bible.
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Masykur, Marhamah, Adara Elthani Safrina, and Rukmana Rukmana. "Praktik Jual Beli Emas Anggota Majelis Ta'lim Al-Hijrah Gunung Binjai Balikpapan." Ulumul Syar'i : Jurnal Ilmu-Ilmu Hukum dan Syariah 11, no. 2 (June 11, 2023): 15–33. http://dx.doi.org/10.52051/ulumulsyari.v11i2.172.
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Islam groups gold and silver as usury objects. Consequently, the exchange (buying and selling) of such objects must pay attention to the provisions that have been outlined by Shari'a so as not to fall into the practice of usury. Therefore, there are special rules in the gold and silver business. The purpose of this study is to find out the practice of buying and selling gold for members of Majelis Ta'lim Al-Hijrah of Gunung Binjai, and also to find out how the practice is from the perspective of Islamic law.
This type of research is a field research that uses a descriptive qualitative analysis pattern through a phenomenological approach. The researcher chose to use this approach because through this approach the researcher tried to bring out reality naturally through provocation questions, then the research subject was left to describe all kinds of dimensions of his experience based on the phenomena that occurred.
The results of this study are that there are two methods used by members of MT al-Hijrah to trade the gold. First, the cash method (cash) at the gold shop. Second, the arisan method. The two methods used are in accordance with the Shari'ah, because they meet the legal requirements of the gold trade contract. There are two purposes of the gold transaction, namely as savings (investment) and used for jewelry.
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‘Azzah Nurin Taufiqotuzzahro’. "SEMANTIK AL-QUR’AN : ANALISIS PENGGUNAAN KATA LIBĀS PRA DAN PASCA QUR`ANIK." AL ITQAN: Jurnal Studi Al-Qur'an 2, no. 2 (August 16, 2016): 63–90. http://dx.doi.org/10.47454/itqan.v2i2.14.
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This study sought to analyze the use of the word libās in the Qur'an. Besides plays as concepts related to everyday life, the concept of clothing in the word libās yet fully revealed. Many thought that libās in the Qur'an only have meaning as clothing. In fact, the word libās in the Qur'an includes of several meanings. Besides, the word libās be an interesting keyword to be studied in linguistic studies, especially using semantic analysis, hope, it can appearing the dynamic messages from The Koran vocabularies which is containing inside by examining analytically toward the concepts which seems to play an important role in the formation of Qur'anic vision. This paper concludes that the basic meaning of libās is wearing, and satara (covering). While the relational meaning that once covered later developed into an object that is used to cover (clothes). While the significance of libās from pre and post Qur`anic are same, that is covering. But in its development, The Koran refers to a new meaning as jewelry that used to adorn self (illegitimate). Comprehensively, the concept of libās from the meaning development from pre-Islam to the birth of Islam is drafted by covering something that must be covered. Indicatively, this things becomes characterizes the uniqueness of the Koran, as well as when The Koran adopts a vocabulary from pre-Islamic period which does not immediately change the meaning inside. Key Words: Libās verses, Semantics, Interpretation
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Haq, Sara. "Good Girls Marry Doctors." American Journal of Islam and Society 34, no. 2 (April 1, 2017): 131–34. http://dx.doi.org/10.35632/ajis.v34i2.772.
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From the publisher that brought us Gloria Anzaldua’s classic work Borderlands/La Frontera: The New Mestiza (1987), now comes Good Girls Marry Doctors:South Asian American Daughters on Obedience and Rebellion. AuntLute Books gives us this 2016 anthology of short stories edited by Piyali Bhattacharyathat, I envision, will strike a similar chord of deep resonance withthose who are living in the liminal spaces of mixed consciousness, mixed cultures,mixed religions – the South Asian American diasporic community andbeyond. The striking cover of the book shows a graphic illustration of a browngirl decked in traditional South Asian gold jewelry and a red sarhi, her handslipping underneath the fabric below her waist, leaving the viewer to imaginethat she is feelin’ herself.The style of writing and the range of themes allow this book to speak toa multitude of audiences. The book can easily be included in syllabi rangingfrom South Asian American studies, American studies, and Islamic studies towomen/gender/sexuality studies, cultural studies, and affect theory. WhatBhattacharya set out to do over a span of eight years in bringing this collectionto fruition is to create for herself and the women she knew a network, a community,a support system (p. v) – “we had to find our tribe” (p. viii). What Ifind interesting and useful in this collection is that it can be used as an illustrationof how gender and sexuality frame affective knowledge productionand world-making in diasporic communities ...
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Tartory, Hussain. "The cause of ribā in gold and silver and its influence on trading." Hebron University Research Journal (HURJ): B- (Humanities) 15, no. 2 (December 31, 2020): 144–67. http://dx.doi.org/10.60138/15220206.
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Ribā (usury) is absolutely prohibited in Islam. The Hadiṯ enumerated six commodities on which ribā applies (ribawī commodities): gold, silver, wheat, barley, dates, and salt. The scholars of the four schools of Islamic Jurisprudence agreed, however, that ribā applies also to other commodities that share the cause with the six commodities enumerated in the Hadiṯ. This paper investigates (a) the cause of ribā in gold and silver and (b) the consequence of adopting the ṯamaniyah (the intrinsic value of a commodity) cause on selling gold for gold with excess if manufacturing or workmanship of the two varies. This research concludes that the cause of ribā al-nasīʾah (usury in credit transactions) in gold and silver is the ṯamaniyah, i.e., the gold and silver being commodities with intrinsic value, and that the cause of ribā al-faḍl (excess in the exchange of the same commodity) in gold and silver is the ṯamaniyah and the homogeneity of the commodity traded (i.e., gold for gold or silver for silver). It is obligatory that gold is traded in equal weights even if raw or money gold is exchanged for gold jewelry or vice versa. This does not cause hardship on people, however, because trading nowadays is done using fiat money (each currency of which is considered a different sort) and, therefore, people can buy and sell gold for any price of fiat money agreed upon, provided that the price is paid immediately and on the spot.
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Abror, Indal, Nurdin Zuhdi, Iwan Setiawan, and Ahmad Suhendra. "Cadar and Women’s Awrat In Indonesian Qur'an Literature." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 2 (July 30, 2021): 455. http://dx.doi.org/10.14421/qh.2021.2202-09.
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The use of cadar becomes a controversial discussion in Indonesia. However, the majority of scholars consider the cadar is not an obligation in religion. Bearing in mind, there are differences in the limits of women's genitalia or awrat. It shows in the Quranic interpretation of literature in Indonesia that cadar's views lie in the different scholars in interpreting and determining the limits of women's genitalia. This paper uses a comparative method to compare the interpretations of Hasbi Ash-Shiddieqy and Quraish Shihab in understanding verses about the cadar and the limits of women's Awrat (genitalia) in both interpretations. This research method is qualitative and library research. Hasbi Asy-Syiddieqy, in his interpretation of An-Nur, explains that women are obliged to cover their jewelry, while Quraish Shihab considers the cadar is not an obligation in religion because, for him, the face is not part of the awrat (genitalia) that must be covered. The difference can be seen from their educational and scientific backgrounds. Hasbi Asy-Syiddieqy has a background in Islamic law (Fiqh), so the style of interpretation in the book of An-Nur is more nuanced in fiqh. However, Quraish Shihab highlights the nuances of interpretation in the book of Al-Misbah, which tends to imitate the model or style of interpretation of Muhammad Abduh and Rashid Rida. This cadar is part of the need for tahsiniyat (Luxuries). The need for tahsiniyat is a need which if not fulfilled, does not threaten the existence of one of the maqashid ash-shariah (objectives of sharia) and does not cause difficulties.
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Karomah, Hikmatul. "Seperangkat Alat Shalat Sebagai Mahar Pernikahan Perspektif Hadis." El Nubuwwah: Jurnal Studi Hadis 1, no. 1 (June 19, 2023): 46–61. http://dx.doi.org/10.19105/elnubuwwah.v1i1.8416.
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Mahar is a form of Islamic concern for a woman, so as a form of respecting her position, she is given the right to receive a dowry (dowry) when she wants to marry. Mahar is closely related to marriage. Even though it is not included in the pillars of marriage, the dowry remains the wife's right that must be fulfilled by the husband. It is common in society, especially in rural areas, to make a set of prayer tools as a wedding dowry, even though there are actually various types of dowry that can be submitted, such as a sum of money and jewelry. The purpose of this study is to describe the eligibility status of a set of prayer tools used as a wedding dowry today in a hadith review and differences of opinion regarding the criteria for dowry in marriage. Data collection in this study used a qualitative approach which included observations, interviews, and literature review which were then presented in the form of descriptive narratives based on hadiths and the opinions of several Imams of Madzhab. This research resulted in several reasons for determining the dowry for marriage, especially in rural areas, namely: 1) Adhering to the Al-Quran and Hadith, 2) Understanding that Islam does not determine the minimum amount of dowry that must be given, because the abilities and abilities of people are different although the dowry (dowry) must meet the criteria in Islam. 3) Have high sympathy and empathy between people so there is no ego to burden and bring each other down.
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Anam, Khoirul, Sutisna, and Yono. "Pelaksanaan Wasiat di Bawah Tangan Dalam Persepektif Hukum Islam dan Hukum Perdata." Rayah Al-Islam 6, no. 2 (October 28, 2022): 131–39. http://dx.doi.org/10.37274/rais.v6i2.544.
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Abstrak
Keberadaan Notaris dalam pembuatan wasiat merupakan satu syarat yang harus dilakukan menurut KUHPerdata. Dalam hukum Islam, tidak mengenal jabatan notaris dalam pembuatan wasiat. Namun apabila seseorang membuat wasiat sesuai dengan hukum Islam maka wasiat tersebut digolongkan ke dalam wasiat di bawah tangan. Tujuan penelitian ini untuk mengetahui pelaksanaan wasiat menurut ke dua hukum yaitu KUHPerdata dan hukum Islam Penelitian ini menggunakan metode kualitatif yang berfokus pada studi pustaka. Adapun pendekatannya ialah dengan perbandingan antara KUHPerdata dan hukum Islam. Pengumpulan datanya diprioritaskan pada sumber bahan hukum primer dan sekunder yang berupa teori-teori hukum. Baik itu undang-undang dasar maupun Al-Qur’an dan Sunnah. Dalam Islam, pelaksanaan wasiat tidak mengahruskan adanya keterlibatan pejabat berwenang dalam penulisan wasiat atau notaris. Karena Syari’at menganggap sah hanya dengan lisan atau tertulis oleh pewasiat sendiri. Lain hal dengan hukum perdata yang mengharuskan adanya keterlibatan notaris dalam pembuatan wasiat. Wasiat yang dibuat tanpa ada keterlibatan notaris disebut dengan wasiat di bawah tangan. Wasiat di bawah tangan dalam hukum perdata bisa menjadi wasiat yang sah sama halnya dengan wasiat umum jika barang yang diwasiatkan tidak berupa harta benda seperti tanah, sertifikat rumah, perhiasan. Dengan artian wasiat di bawah tangan hanya boleh dilakukakan terhadap barang seperti perkakas, perabotan rumah yang tidak bernilai tinggi. Wasiat yang dibuat tanpa keterlibatan notaris mengakibatkan wasiat tersebut rawan gugatan dari pihak-pihak lain.
Abstract
The existence of a Notary in making a will is a condition that must be carried out according to the Civil Code. In Islamic law, it does not recognize the position of a notary in making a will. However, if someone makes a will in accordance with Islamic law, then the will is classified as an underhand will. The purpose of this study was to determine the implementation of wills according to the two laws, namely the Civil Code and Islamic law. This study used a qualitative method that focused on literature study. The approach is by comparison between the Civil Code and Islamic law. The data collection is prioritized on primary and secondary legal sources in the form of legal theories. Both the constitution and the Qur'an and Sunnah. In Islam, the implementation of a will does not require the involvement of an authorized official in the writing of a will or a notary. Because the Shari'ah considers it valid only verbally or in writing by the testator himself. It is different with civil law which requires the involvement of a notary in making a will. A will made without the involvement of a notary is called an underhand will. An underhand will in civil law can become a valid will as well as a general will if the goods being willed are not in the form of property such as land, house certificates, jewelry. This means that an underhand will can only be carried out on items such as utensils, home furnishings that are not of high value. A will made without the involvement of a notary makes the will prone to lawsuits from other parties.
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Hani, Umi. "ANALISIS PERBANDINGAN 4 MAZHAB TENTANG PERNIKAHAN DALAM ISLAM." Al-KALAM JURNAL KOMUNIKASI, BISNIS DAN MANAJEMEN 6, no. 1 (May 24, 2019): 14. http://dx.doi.org/10.31602/al-kalam.v6i1.1940.
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This study aims to analyze: 1) the Islamic view of the marriages, 2) a comparison of 4 schools about the marriages of marriage in Islam. Type of juridical-normative research or doctrinal legal research. Library research, namely research activities carried out by collecting and tracing data and processing (books, literature and library materials) related to the topic of discussion. The type of research is qualitative research which is a particular tradition in social science that is fundamentally dependent on humans in its own region and relates to these people in its discussion and in its terminology. Material of the Law of the Qur'an, hadith, and the opinion of the school of Iman Syafii, Hanafi Faith, Maliki Imam, Hambali Faith. The data analysis method used in this research is analytical descriptive method.The results of the study explain that dowry may be in the form of money, jewelry, household furniture, animals, services, commercial property or other objects that have a price. or a sack of wheat. If it is not known from various aspects that allow determination of the amount of dowry, then according to all schools except Maliki, the contract remains valid, but the dowry is null. While Maliki believes that the contract is invalid and in fact before mixing at the campuri, the contract is declared valid by using mahar mitsli. Maliki said that if the contract had not been mixed it was invalid. But if there had been a mixture then the contract was declared valid and the wife had the right to mitsli mahr. Meanwhile, Syafi'i, Hanafi and Hambali argue that, the contract remains valid, and the wife has the right to mitsli mahr.
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Alfiyatul Rizqiyah, Alfiyatul Rizqiyah. "Pelanggaran Terhadap Pelaksanaan Masa ‘Iddah Ditinjau Dari Perspektif Hukum Keluarga Islam (Studi Kasus Di Desa Benda Kecamatan Sirampog Kabupaten Brebes)." Khuluqiyya: Jurnal Kajian Hukum dan Studi Islam 4, no. 1 (January 31, 2022): 1–17. http://dx.doi.org/10.56593/khuluqiyya.v4i1.76.
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Abstract
The 'iddah period is a period of waiting for a wife who is left dead or separated from her husband, during this waiting period she is not allowed to leave the house, get a proposal and marry another man and is not allowed to wear jewelry and fragrances. The number of violations committed by women in Benda Village, Sirampog District, Brebes Regency against the provisions of the 'iddah period, they do not carry out their obligations during the 'iddah period, not only that they do not know, but there are economic factors in it that make them leave the obligation of 'iddah. This research is a field research (Field Research) with the methods of data collection, observation, interviews, data analysis and documentation. The nature of this research is descriptive-analytical analysis using empirical research, namely research that uses phenomena in social life and examines violations of the implementation of the 'iddah period from the perspective of Islamic Family Law in Benda Village, Sirampog District, Brebes Regency. Based on the research obtained, the researcher concludes that the main factor of violating the 'iddah period by women in Benda Village, Brebes Regency is the economic factor, if viewed from Islamic Family Law the 'iddah period is an obligation that must be carried out by a wife after separating from her husband, but it is an urgent situation and forces them to violate the 'iddah' rules
Keywords: 'Iddah Period, Wife, Islamic Family Law
Abstrak
Masa ‘iddah ialah masa menunggunya seorang istri yang ditinggal mati maupun berpisah dengan suaminya, selama masa tunggu tersebut ia tidak diperkenankan untuk keluar rumah, mendapat pinangan dan menikah dengan laki-laki lain dan tidak boleh memakai perhiasan serta wewangian. Banyaknya pelanggaran yang dilakukan perempuan di Desa Benda Kecamatan Sirampog Kabupaten Brebes terhadap ketentuan masa ‘iddah, tidak menjalankannya mereka terhadap kewajiban masa ‘iddah bukan semata-mata mereka tidak mengetahui, tetapi ada faktor ekonomi didalamnya yang membuat mereka meninggalkan kewajiban ber’iddah. Penelitian ini merupakan penelitian lapangan (Field Research) dengan metode pengumpulan data, observasi, wawancara, analisis data dan dokumentasi. Sifat penelitian ini adalah analisis deskriptif-analitis dengan menggunakan penelitian empiris yaitu penelitian yang menggunakan fenomena dalam hidup bermasyarakat dan mengkaji pelanggaran terhadap pelaksanaan masa ‘iddah ditinjau dari Perspektif Hukum Keluarga Islam di Desa Benda Kecamatan Sirampog Kabupaten Brebes. Berdasarkan penelitian yang diperoleh, peneliti menyimpulkan faktor utama dari pelanggaran terhadap masa ‘iddah oleh perempuan Desa Benda Kecamatan Kabupaten Brebes ialah faktor ekonomi, jika ditinjau dari Hukum Keluarga Islam masa ‘iddah adalah suatu kewajiban yang harus dijalankan oleh seorang istri setelah berpisah dari suaminya, tetapi memang keadaan yang mendesak dan memaksa mereka untuk melanggar adanya aturan ‘iddah tersebut.
Kata kunci: Masa ‘Iddah, Istri, Hukum Keluarga Islam
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Maqin, Mohamad, and M. Abi Mahrus Ubaidillah. "Value Rationality Dalam KHI Pasal Ihdad Bagi Suami." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 11, no. 2 (December 8, 2023): 192–202. http://dx.doi.org/10.52431/tafaqquh.v11i2.2037.
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Abstract: Ihdad is a period of mourning for wives whose husbands died without jewelry and perfume. This means that only the wife is obliged to fulfill Ihdad. However, in KHI Article 170 paragraph (2) a husband whose wife has died must mourn politely. By using Max Weber's Theory of Social Action, the author wants to reveal the purpose of the Drafting Team as actors of Social Action from this article. And what will be examined is (1) The purpose of the Drafting Team in adopting article 170 paragraph (2) KHI. (2) Max Weber's Social Action Theory perspective on Ihdad for husbands. The focus of the research study is normative law. And in the form of library research. Data were analyzed using descriptive analytical methods by outlining Max Weber's entire theory of social action, especially Max Weber's 4 ideal types. Meanwhile, the data analysis uses an analytical approach to statutory regulations. It can be concluded (1) The aim of the KHI Drafting Team as social action actors in producing the Ihdad article for husbands in KHI Article 170 paragraph (2) is to respect the practice of Ihdad for husbands which has long been carried out by the community in certain areas before KHI existed and is one of The ideals of formulating the KHI as a legal answer to problems that arise in Indonesian Islamic society can be realized, even though the article does not yet have a definite legal label, because this is a form of caution from the Drafting Team. (2) that the goal of the KHI Formulation Team is included in the type of social action classified by Weber, in the form of Value Rationality, where with this type of motive the Formulation Team has appreciated the action. practice Ihdad to their husbands and these are the values they want to live by and fight for.
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Rohana, Nada Putri, and Mustafid Mustafid. "KONSEP KEPERAWANAN TERHADAP PEMBATALAN PERKAWINAN TIJAUAN HUKUM ISLAM DAN FEMINISME." Indonesian Journal of Shariah and Justice 1, no. 2 (December 29, 2021): 61–87. http://dx.doi.org/10.46339/ijsj.v1i2.9.
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Virginity in fact has a variety of concepts, namely in Indonesia the concept of female virginity is that the blood membrane or hymen is still intact or a virgin concept in the presence of virgin blood. The concept is considered urgent in marriage so that it causes harassment which can disrupt the integrity and harmony of the household. The concept of virginity can be a syiqaq (disputes / disputes) so that stigma arises as reasons for canceling marriages. Regarding the cancellation of vulnerable marriages related to this issue is associated with KHI Article 72 paragraph (2), then about thereasons or reasons for divorce in KHI Article 116 letter f. This research shows that the concept of virginity undergoes a complex and sensitive evolution of law in social, cultural and religious life even in the household. The concept of virginity towards the annulment of marriage in the perspective of Islamic law and feminism presents causation, namely: (hifdz al-din) nurturing religion (by rectifying intentions in marriage and adding faith in oneself and soul to earnest in the purpose of marriage), (hifdz al-nafs ) nurturing oneself (the prohibition of approaching adultery,and the necessity of guarding the genitals and the view and prohibition of insulting the partner with allegations of dzolim), (hifdz al-nas / irdl) maintaining offspring and honor (by guarding and understanding the rules in marriage related to rights and obligations), (hifdz al-mal) preserves property (that the woman is jewelry, is clothing for the husband, vice versa, is the field for the husband, is the property and honor of the husband so that it must be safeguarded by disgrace), and (hifdz al -'aql) maintains the mind (the necessity to study as a means for men or women to open their mindset in understanding the life of the pern ikahan is a matter of sexual relations, needs healthy sexual education in order to avoid stigma or suspicion or anxiety that disrupts domestic life). Thus, it can control people's lives in accordance with the legal concept in order to rectify stigma speculation.
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Nurdiana, Dewi. "ANALISIS JUAL-BELI EMAS SECARA TIDAK TUNAI (STUDI KOMPARATIF FATWA DSN-MUI NO. 77/ DSN-MUI/V/2010 DAN PEMIKIRAN ERWANDI TARMIZI)." Jurnal Al-Hakim: Jurnal Ilmiah Mahasiswa, Studi Syariah, Hukum dan Filantropi 1, no. 2 (November 1, 2019): 163–78. http://dx.doi.org/10.22515/alhakim.v1i2.2310.
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Along with the development of bank and non-bank financial institutions with sharia principles that have emerged in Indonesia. DSN-MUI issue a fatwa regarding the ability to buy and sell gold in this way, but the fatwa issued was a controversy because it contradicted the opinion of the majority of scholars, one of which was Erwandi Tarmizi which weakened the fatwa.This study aims to find out the opinions and legal terms of the Fatwa DSN-MUI and Erwandi Tarmizi regarding the fatwa of non-cash gold buying and selling so that the similarities and differences in each opinion are known and analyzed so that opinions are more in line with Islamic law and can applied in the community.The DSN-MUI in issuing its fatwa used the istinbainh argument for the law maá¹£laḥah mursalah, while Erwandi Tarmizi used the sadd aż- żarÄ«ah. The author is more likely to agree with Erwandi Tarmizi's thoughts and the majority of other scholars who claim that gold cash trading is not allowed or prohibited. Even though gold and silver have been formed into jewelry and gold or silver has not been used as a medium of exchange in Indonesia. The nature of gold as a ribawi item cannot be removed from gold or silver itself.Keywords: Buy and Sell; Gold; Cashless; Fatwa; Thought. ABSTRAKSeiring dengan berkembangnya lembaga keuangan bank dan non bank dengan berprinsip syariah yang banyak bermunculan di Indonesia. DSN-MUI mengeluarkan fatwa terkait kebolehan jual beli emas secara tidak ini, namun fatwa yang dikeluarkan tersebut menjadi kontroversi karena banyak bertentangan dengan pendapat mayoritas ulama, salah satunya Erwandi Tarmizi yang melemahkan fatwa tersebut.Penelitian ini bertujuan untuk mengetahui pendapat dan istinbaá¹h hukum dari fatwa DSN-MUI dan Erwandi Tarmizi mengenai fatwa jual beli emas secara tidak tunai sehingga diketahui persamaan dan perbedaan dari masing-masing pendapat serta menganalisisnya sehingga diketahui pendapat mana yang lebih kuat, sesuai dengan syariat Islam dan bisa diterapkan di masyarakat.DSN-MUI dalam mengeluarkan fatwanya menggunakan dalil istinbaá¹h hukum maá¹£laḥah mursalah, sedangkan Erwandi Tarmizi menggunakan sadd aż- żarÄ«ah. Penulis lebih cenderung sepakat dengan pemikiran Erwandi Tarmizi dan mayoritas ulama lainnya yang menyatakan bahwa jual beli emas secara tidak tunai ini tidak boleh dilakukan atau dilarang. Walaupun emas dan perak sudah dibentuk menjadi perhiasan dan emas atau perak tersebut sudah tidak dijadikan alat tukar di Indonesia. Sifat emas sebagai barang ribawi tidak bisa dihilangkan pada emas atau perak itu sendiri.Kata kunci: Jual Beli; Emas; Tidak Tunai; Fatwa; Pemikiran.