The Practice of Buying and Selling During Friday Prayer in Mandailing District Natal: A Study With A Maqashid Al-Syari'ah Approach

Islam, as a complete religion, regulates all human life. It regulates vertical ritual worship to Allah Almighty and regulates horizontal worship, namely the relationship between humans, so balance is needed in life. Humans as social creatures created by Allah need each other and cannot be separated from muamalah affairs such as buying and selling to fulfill their needs. Buying and selling is also a daily activity for everyone to meet the needs of their lives. Everyone who does buying and selling must know the law of buying and selling so that no one is harmed, especially the practice of buying and selling when Friday prayer are performed. Thus, the practice works under the provisions of Islamic law. Hablum minannas in the practice of muamalah towards fellow human beings must be in line with hablum minallah based on the guidance of Islamic law. Broadly speaking, Islamic law itself is divided into two; worship and muamalah. Muamalah is the rules (laws) of Allah Swt, intended to regulate human life in worldly affairs of a social nature. In this discussion, the author will explain the law of buying and selling during Friday prayer in Mandailing Natal Regency: a study with a maqashid al-syari'ah approach. This research is descriptive-analytical with the field study research through a normative, empirical approach. The results of this study is that the law of buying and selling that reaches the degree of urgency during Friday prayer is permissible with the aim of more significant benefit, namely protecting the soul (hifdzun an-Nafs) and (hifdzun al-Aql). This law applies in buying and selling medical drugs at pharmacies, hospitals, and other vital objects.

STRUCTURAL DEVELOPMENT OF MOSQUE BUILDING BASED ON ADDITIONAL CAPACITY OF PRAYER ROOM

<p>Mosques serve as a place of worship and foster Muslims who live around the mosque, so the function of this can give a positive impact for Muslims’ life. Mosques also function as a place for developing people’s activities from the time of Prophet Muhammad to the present. It certainly plays important roles so the condition of the mosque, especially the interior, needs to have comfort element in order to get more solemnity when carrying out those activities. Mosque Al-Hidayah is located in Kampung Belentuk RT 001 RW 001, Kelurahan Cimahpar, Kecamatan Bogor Utara, Kota Bogor. This Belentuk village area has a land area of 23 hectares with a Muslim population of 1571 and 807 of them are men. This village has three mosques which Masjid Al-Hidayah is one of them. At this time, mosque Al-Hidayah has land area of 339 m² with a building area of 128,9 m² so that the room capacity can only accommodate 106 people. The number of men of Kampun Belantuk are divided into those three mosques of the village, even so, Mosque Al-Hidayah is not able to accommodate the number of people especially on Friday prayer because the number of worshipers is more than the current capacity of the mosque. The result of the analysis shows the need for prayer space is 330 m2 to accommodate 270 worshipers in prayer activities, especially Friday prayers, then the result of the analysis of the existing concrete structure were carried out by means of a concrete bounce test using the Hammer test, it is known that the average value of the concrete quality in the column is fc'=13.34 MPa, the block is equal to fc'=14.41 MPa. It indicates that the quality of the existing concrete of the Al-Hidayah Mosque does not meet the requirements of SNI 2847-2019 Article 19.2 concerning the minimum allowable normal concrete quality, then the design is carried out according to space requirements and a structural analysis is carried out on the planned design. The planned design is based on the existing space and land requirements which are 15 m x 14 m with a height of 3.5 m per floor and structural analysis is declared safe.</p>

APLIKASI ALGORITMA GENETIKA DALAM PENJADWALAN MATA KULIAH

Making a class schedule becomes problem and takes a long time because of several obstacles such as the lack of lecture rooms, the lack of teaching staff, and the high of courses available in one semester. This study aims to apply genetic algorithms in making class schedules to facilitate the process of making class schedules. The method used is the waterfall method with the stages of the Software Development Life Cycle. The results of the application of genetics application show that the process of making course schedules can overcome the constraints of 1) space and time clashes, 2) lecturer conflicts, 3) Friday prayer times clashing, 4) there is a time when the lecturer wants for certain reasons, and 5) practicum in the laboratory room. By passing these constraints, the application of genetic algorithms in course scheduling is categorized as effective. Based on the results of running on 51 lecturers (51 chromosomes), the average running time 30 times in a row is 25.86 minutes so that the use of genetic algorithm applications in scheduling courses is efficient.

Practices of the I'adah Zuhur after Friday Prayers in Aceh Besar District: An Analysis with the perspectives of Islamic Law Approaches

This study discusses the practice of i'adah dzuhur after the Friday Prayers in Aceh Besar. I'adah dzuhur is carried out by some people as they see that the performance of Friday Prayers is considered to have ignored several conditions. This leads to some people’s decisions to re-perform the dzuhur prayer. This fact encourages the author to explore reasons that some people consider carrying out the i'adah dzuhur after Friday prayers. In addition, the performance is i'adah dzuhur was also driven by perspectives of Muslim scholars graduated from Islamic traditional boarding schools suggesting that the performance of Friday praying has yet to meet certain level of validity. This study is an empirical juridicial study using the Islamic legal approach. The data for the study was collected through interviews, observation and document analysis. In addition, the data was analyzed using qualitative data analysis procedures. The results showed that the performance of Friday prayers in Aceh Besar has met the rules as mandated in the fiqh. However, some people in Aceh Besar are cautious on the eligibility of the Friday prayer performances. This caution is in regard with the two requirements for the validity of Friday: First, the location between mosques should be adjacent with each other. Second, there should be the minimum number of 40 Friday prayer congregations, and all of them should be well educated on the nature of Friday prayers. As a result of being unsure about the fulfillment of these two conditions and caution (ihtiyati), some people perform the i'adah dzuhur after Friday. Such communal understanding is influenced by the alumni of Islamic traditional Boarding schools (dayah) due to several factors. First, the emergence of Islamic figures from the traditional Islamic boarding school; second, the alumni has been active in various socio-religious activities, and third, the alumni have gained some charisma.

The Understanding of Wasl Al-Fiqh Bi Al-Hadith at Traditional Dayah Aceh

Wasl al-Fiqh bi al-Hadith integrates jurisprudence and hadith so that it enables fiqh experts to rely on hadith in formulating their rulings while hadith experts can derive a more accurate interpretation. Among others, this concept is applied at Aceh traditional dayah as the oldest Islamic educational institution in the Malay Archipelago which Acehness put their respect as the reference in Islamic rulings and teaching. This field study took place at Dayah Mudi Mesra, Samalanga, Aceh, due to its long-established reputation and great influence among Acehnese. The study aims to shed some light on the concept of wasl al-Fiqh bi al-Hadith according to some Islamic scholars, analyze the concept as perceived by the traditional Dayah of Aceh, and portray the polemic on Friday prayer ritual as prescribed by the traditional Dayah. The study employs qualitative data collection instruments consisting of library data, interviews, observations, and documentation. Inductive, deductive, and comparative methods were used for data analysis. The study found that implementation of this concept at the Dayah has been synonymous with the exclusive adoption of Shafi’i school as it heavily relies on several Shafi’i books or opinions of Shafi’i scholars as primary references.(Wasl al-Fiqh bi al-Hadith memadukan kajian fiqh dan hadis sehingga ahli fiqh dapat berpedoman kepada hadis dalam merumuskan aturan-aturan hukum sementara ahli hadis dapat mengetahui makna sebuah hadis dengan lebih akurat. Konsep ini salah satunya diterapkan di Dayah Tradisional Aceh, sebuah lembaga kajian Islam tertua di Kepulauan Melayu yang disegani dan menjadi rujukan dalam hal aturan serta ajaran Islam di masyarakat setempat. Kajian ini merupakan studi lapangan yang bertempat di Dayah Mudi Mesra Samalanga Aceh karena pengaruhnya yang sudah lama dan berakar kuat bagi masyarakat Aceh. Ia bertujuan mendalami konsep wasl al-fiqh bi al-hadith menurut para cendekiawan Muslim, mengkaji pemahaman akan konsep wasl al-fiqh bi al-hadith di kalangan Dayah tersebut dan memotret polemik soal pelaksanaan Salat Jumat di dalamnya. Kajian ini merupakan studi kualitatif dengan pengumpulan data secara pustaka, wawancara, observasi, dan dokumentasi. Sementara itu, analisis data dilakukan secara induktif, deduktif, dan komparatif. Hasil penelitian ini menunjukkan bahwa implementasi konsep tersebut sebenarnya tidak lebih dari adopsi eksklusif terhadap madzhab Syafi’i karena ketergantungan yang demikian kuat pada buku-buku madzhab Syafi’i serta pandangan ulama-ulama Syafi’iyyah sebagai referensi utama)

Recent Case: The Turkish Decision on Hagia Sophia

On July 2, 2020, a division of Turkey’s highest administrative appellate court annulled[reference_link 1] a 1934 presidential decision[reference_link 2] by Kemal Ataturk, founding president of Turkey, converting Hagia Sophia (tr. Aya Sofya) into a museum. Days later, on July 10, 2020, Recep Tayyip Erdogan issued a decision[reference_link 3] based on the court ruling, restoring its status as a mosque open to worship and transferring its maintenance to the country’s Presidency of Religious Affairs. Following a Turkish administrative court ruling that revoked an earlier administrative decision (1934) converting the mosque into a museum, President Erdogan of Turkey was expected[reference_link 4] to restore Hagia Sophia’s status as a mosque. Upon his decision to restore the site’s status as a mosque open to worship, Erdogan personally inspected[reference_link 5] the site and the preparations to have it ready for the Friday prayer on July 24, 2020. The government quickly named[reference_link 6] 3 imāms, one a professor of religious studies, for Hagia Sophia. On July 24, 2020, Erdogan, accompanied by top government officials and politicians, participated[reference_link 7] in the first Friday prayer at the site after a 86-year hiatus where he recited passages from the Qur’ān. 350,000 people are estimated[reference_link 8] to have been in attendance). For further context, see the Case Roundup on the Islamic Law Blog.[reference_link 9]

Imperial Visions of Sovereignty

Chapter 1 begins with Shah Abbas I’s imperial building project of the square that transforms Isfahan into an urban image of paradise, modeling the experience of an ideal city as the epitome of beauty and desire. Spatially divided into four corners and regimented into clearly defined sections, the rectangular square was the page the shah authored as his anthology of the city. The ways in which he and the religious scholar Shaykh Bahaʾi planned the built environment in and around the square, as well as the epigraphy the shaykh commissioned for the walls of the Friday Prayer Mosque, collectively reveal how monarch and shaykh wished their subjects to experience state-sponsored forms of urbanity. This chapter lays the groundwork for the making of Isfahan’s homoerotic culture and its reception in anthologies.

Salat Jumat Daring dalam Perspektif Hukum Islam

This study aims to: (i) know the valid requirements of Friday prayers; and (ii) analyze the validity of Friday prayers by online from the perspective of Islamic law. This research is qualitative descriptive research with library study techniques and theological-normative (syar’ī) and philosophical approaches. The results of study show that: (i) Friday prayer is a mandatory worship based on the Qur'an, Sunnah and ijmak, which have the pillars and conditions that must be observed for the sake of validity; (ii) the implementation of Friday prayers y online is invalid. At least this can be reviewed from two aspects; first, aspects of the basic principles and objectives derived from Islamic sharia (maqāṣid al-syarī'ah), where keeping Friday prayers in accordance with the Sunnah of the Prophet Muhammad saw. became part of hifzu al-dīn (keeping religion) so that it should not change the pattern of Friday prayer that the original law is a whole building. Islamic law has given rukhsah for every Muslim who is obliged to pray Friday prayer to replace it with Zuhr prayer when there is something that prevents it; second, the aspect of Islamic jurisprudence review, where Friday prayers require the existence of prayer congregations and is not validly performed individually. Analogizing online Friday prayers with online marriage contracts is incorrect because the law of qiyas must be analogous to the original law that has direct evidence and should not be to legal products or other qiyas results.

Penerapan Full Day School Dalam Mengembangkan Budaya Religius di Sekolah Dasar Muhammadiyah 1 Menganti Gresik

In general, elementary school-age children will feel bored when they are in school for longer, in contrast to the phenomenon that occurred at SD Muhammadiyah 1 Menganti. Students in this school actually look comfortable and very disciplined when they are at school, especially in terms of worship. Starting from this phenomenon, researchers want to know in depth about the application of full day schools in developing religious culture at SD Muhammadiyah 1 Menganti, with a focus on the problem of how to implement full day schools in developing religious culture at SD Muhammadiyah 1 Menganti ?. This study uses a qualitative method with a case study approach. Data collection techniques with observation, interviews, and documentation. The data analysis technique used the analysis of Miles and Huberman. Test the validity of the data by triangulation and reference adequacy. The results showed that full day school learning at SD Muhammadiyah 1 Menganti starts at 07.00 until 16.00. The learning is combined with Islamic habituation which becomes an effort in developing religious culture in schools, and is formed in several activities, namely: shaking hands and saying greetings to teachers, congregational prayers (dhuha prayer, midday prayer, Asr prayer, Friday prayer) , Koran morning, mutual respect and tolerance, tahfiz juz 30, Thursday morning study, study of women, Darul Arqom, MABIT, habituation of daily prayer, PHBI, social service, and habituation of giving. [Penelitian ini bertujuan untuk mendeskripsikan penerapan full day school dalam mengembangkan budaya religious di SD Muhammadiyah 1 Menganti Gresik. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kasus. Teknik pengumpulan data dengan observasi, wawancara, dan dokumentasi. Teknik analisis data menggunakan analisis dari Miles dan Huberman. Uji keabsahan data dengan triangulasi dan kecukupan referensi. Hasil penelitian menunjukkan bahwa pembelajaran full day school di SD Muhammadiyah 1 Menganti Gresik dimulai pukul 07.00 sampai pukul 16.00. Pembelajarannya dipadukan dengan pembiasaan Islami yang menjadi suatu upaya dalam mengembangkan budaya religius di sekolah, dan terbentuk dalam beberapa kegiatan yaitu: berjabat tangan dan mengucapkan salam kepada guru, sholat berjama’ah (sholat dhuha, sholat dhuhur, sholat ashar, sholat jum’at), ngaji morning, saling hormat dan toleran, tahfiz juz 30, kajian kamis pagi, kajian keputrian, darul arqom, MABIT, pembiasaan doa sehari-hari, PHBI, bakti sosial, dan pembiasaan berinfaq]