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BPJS Kesehatan Syari’ah (Mengagas Prinsip-Prinsip BPJS Kesehatan Perspektif Saddu Dzarîah) Jafar, Wahyu Abdul
Al-ISTINBATH : Jurnal Hukum Islam Vol 2, No 2 (2017)
Publisher : Sekolah Tinggi Agama Islam Negeri (STAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (721.645 KB) | DOI: 10.29240/jhi.v2i2.242

Abstract

Abstrak Penelitian ini dilakukan untuk mendeskripsikan kondisi BPJS Kesehatan yang real terjadi di kota bengkulu, kemudian dari temuan data dilapangan akan dilakukan analisis secara mendalam apakah terdapat hal-hal yang melangar konsep syariah, sehinga apabila dijumpai bentuk-bentuk pelangaran syari’ah tersebut bisa segera dicarikan solusinya mengunakan pendekatan saddu dzariah. Dalam mengumpulkan data penelitian, peneliti mengunakan Teknik purposif sampling untuk memudahkan mengumpulkan data dari informan. Sedangkan teknik pengumpulan data yang digunkan adalah wawancara dan dokumentasi. Dari penelitian dilapangan peneliti berhasil membuat dua rumusan penting, yaitu pertama, Program BPJS Kesehatan di Kota Bengkulu ada yang sudah sesuai dengan syari’ah secara kaffah dan ada yang masih belum sesuai dengan syari’ah secara kaffah sehinga perlu diadakan penyesuaian-penyesuaian agar bisa sesuai dengan syari’ah secara kaffah. Program BPJS Kesehatan di Kota Bengkulu yang sudah sesuai dengan syari’ah secara kaffah adalah BPJS Kesehatan yang untuk PBI (Peserta Bantuan Iuran) karena ansih akad tabarru’. Sedangkan program BPJS Kesehatn di Kota Bengkulu yang masih belum sesuai dengan syari’ah secara kaffah adalah program BPJS Kesehatan Non PBI dan BPJS Kesehatan Mandiri. Ketidaksesuaian ini disebabkan masih adanya unsur gharar (ketidak jelasan), maysir (perjudian), Dholim (aniyaya), Ikroh (pemaksaan), Riba dan intifa’ harom (Riba dan pemanfaatan barang haram). Rumusan yang kedua, konsep BPJS Kesehatan agar sesuai dengan syari’ah secara kaffah adalah yang telah terbebas dari unsur gharar (ketidak jelasan), maysir (perjudian), Dholim (aniyaya), Ikroh (pemaksaan), Riba dan intifa’ harom (Riba dan pemanfaatan barang haram). Cara menghilangkan unsur ghoror adalah uang iuran bulanan yang berasal dari peserta BPJS Kesehatan yang tidak pernah digunakan harus dikembalikan ke peserta BPJS kesehatan atau paling tidak ditawarkan ke orang yang iuran dana tersebut mau di ambil dananya atau mau di hibahkan sehinga dana tersebut bisa dipergunakan berobat oleh orang lain. Untuk mewujudkan hal tersebut perlu adanya pemisahan iuran dari peserta BPJS Kesehatan menjadi uang hibah (tabarru) dan tabungan yang dikelola secara syariah (tijarah) yang besaran presentase keuntungan telah disepakati terlebih dahulu. Unsur maysir (spekulasi/untung-untungan yang tidak pasti) yang ada pada BPJS Kesehatan juga bisa dihilangkan apabila ada refund (pengembalian) dana peserta yang tidak digunakan oleh peserta tersebut. Unsur dholim dapat dihilangkan dengan cara melakukan pengawasan terhadap pelayanan kesehatan yang diberikan kepada peserta BPJS Kesehatan, jangan sampai ada hak yang tidak diperoleh oleh peserta BPJS Kesehatan dan jika ditemukan pelangaran maka perlu ada sanksi tegas sehinga dikemudian hari tidak ada lagi hak peserta BPJS Kesehatan yang dilanggar. Yang tidak kalah penting perlu adanya sosialisasi yang lebih intensif lagi kepada para peserta BPJS Kesehatan agar mereka mengerti hak dan kewajiban sebagai peserta sehinga ketika ada pelangaran mereka segera melaporkan. Selain itu, perlu juga dilakukan kroscek penyebab Peserta BPJS Kesehatan tidak membayar iuran tepat waktu sehinga apabila ada unsur keteledoran maka boleh diberikan sanksi denda akan tetapi jika penyebabnya bukan karena ketelodoran tapi memang karena ketidak mampuan maka tidak boleh diberikan sanksi denda. Unsur ikroh (memaksa) sebenarnya juga bisa dihilangkan dengan cara dengan merubah aturan yang ada pada akad BPJS Kesehatan yakni aturan harus ikut menjadi peserta BPJS Kesehatan menjadi takhyir (bebas memilih) untuk ikut atau tidak ikut program BPJS Kesehatan serta persoalan dana yang terkumpul dari hasil iuran harus dihibahkan menjadi tidak harus dihibahkan melainkan peserta diberikan kebebasan untuk memilih. Unsur riba intifa’ harom (pemanfaatan barang haram) sebenarnya bisa dihilangkan dengan cara dengan merubah aturan tentang penyimpanan dana hasil iuran dari peserta BPJS yakni dengan menyimpannya di bank-bank yang telah menerapkan nilai-nilai syari’ah atau dana yang berasal dari peserta BPJS Kesehatan diinvestasikan ke sektor riil yang halal dan dibenarkan oleh syari’ah, misalkan diinvestasikan ke sektor perkebunan, peternakan dan lain sebagainya.
Analisis Asas Hukum Pidana Islam Dan Asas Hukum Pidana Di Indonesia Jafar, Wahyu Abdul
Al-ISTINBATH : Jurnal Hukum Islam Vol 1, No 1 (2016)
Publisher : Sekolah Tinggi Agama Islam Negeri (STAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (2458.968 KB) | DOI: 10.29240/jhi.v1i1.55

Abstract

This articlehas done to identifysome similarities and differences between the principles of Islamic criminal law and ones of criminal law in Indonesia. The Differences and similarities among both occurred because each law has different legal sources. Actually, The data presented in this article comes from information sources that relates directly to the Islamic criminal law and positive-criminal law in Indonesia. From this study,we know that there are some principles that are different meanwhile there are also some principlesin both, the Islamic criminal law and the criminal law in Indonesia,nevertheless it does not mean exactlysame because of their applicabilities. As well as the differences of both do not mean absolutely different because of their substances. The same principles amongones of Islamiccriminal law and criminal law in Indonesia, they are the principle of legality, the presumption of innocence and the principle of not retroactivepenalties. Meanwhile, the different principlesamong both are the principle of the prohibition of analogy, the principle of territoriality, the principle of nationality, the principleof personality, the principle of universality, the principle of changes in legislation, the principle of equality in the law and the principle of the prohibition of transferingfaults on others.
Ijtihad Dalam Bentang Sejarah Prakodifikasi Ushul Fiqh Jafar, Wahyu Abdul
Nizham Jurnal Studi Keislaman Vol 2 No 1 (2014): Mazhab Hukum Islam di Indonesia
Publisher : Post Graduate Programe of State Institute of Islamic Studies Metro ? Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This paper is aimed to know the real description about ijtihad done before the codification of usul fiqh. Theoretically, law product should be establised from theories of usul fiqh, but the reality there are many law products appear before usul fiqh is exists.The laws of islam which is established from ijtihad is different from what we know recently, especially in applying the study of ushul fiqh, it is happened because it is established in the 2nd century of hijriyah. it means that more 200 years, moslems society established the law product without any books about ushul fiqh. where as, it is a must that ijtihad is established after the study of ushul fiqh is exist. From this study, it is know that the product of law is established from Ijtihad which is done before codification of Islamic law in applying the theories of istinbath written in study of ushul fiqh, although this theory has not been written systematically. Ijtihad which is done ​​by sahabat, tabi'in and tabi 'tabi'in based on theories of istinbath which is kept well in their chest. They don’t learn about the study of usul fiqh from reading a book but directly from their teacher. Something they got from the teacher will be memorized and then they apply it when they face a new cases.
Persepsi Masyarakat Kota Bengkulu Terhadap Paham Islam Moderat Jafar, Wahyu Abdul
ISLAM TRANSFORMATIF : Journal of Islamic Studies Vol 2, No 1 (2018): Januari-Juni 2018
Publisher : IAIN Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (755.959 KB) | DOI: 10.30983/it.v2i1.653

Abstract

Penelitian ini dilakukan untuk mendeskripsikan persepsi Masyarakat Kota Bengkulu terhadap Paham Islam Moderat, kemudian dari temuan data dilapangan akan dilakukan analisis secara mendalam bagaimana sebenarnya persepsi Masyarakat Kota Bengkulu terhadap Paham Islam Moderat. Dalam mengumpulkan data penelitian, peneliti mengunakan Teknik purposif sampling untuk memudahkan mengumpulkan data dari informan. Sedangkan teknik pengumpulan data yang digunkan adalah wawancara dan dokumentasi. Dari penelitian dilapangan peneliti berhasil mendapatkan kesimpulan penting yakni, Masyarakat Kota Bengkulu memiliki beberapa persepsi tentang paham islam moderat, antara lain: pertama, Paham Islam Moderat adalah ajaran islam yang bersifat tasamuh (toleran), tawazun (berimbang), i’tidal (lurus) dan tawasuth (sedanga-sedang). Kedua, Paham Islam Moderat adalah ajaran islam yang bersifat Rahmatan Lil Alamin. Ketiga, Paham Islam Moderat adalah ajaran islam yang bersifat humanis, lembut, santun, tidak anarkis dan cinta damai. Keempat, Paham Islam Moderat adalah ajaran islam yang membuka diri dengan kemajuan dan selaras dengan konsep kenegaraan Indonesia. Kelima, Paham Islam Moderat adalah ajaran islam Islam yang mengedepankan nilai nilai persatuan dan keutuhan berbangsa dan bernegara. Keenam, Paham Islam Moderat adalah ajaran islam yang lebih menekankan sisi amar ma’rufnya dari pada sisi nahi mungkarnya. Ketujuh, Paham Islam Moderat adalah ajaran islam yang bersifat tegas untuk urusan akhirat dan lentur untuk urusan dunia. Kedelapan, Paham Islam Moderat adalah ajaran islam yang bersifat liberal dan sesat. Kesembilan, Paham Islam Moderat adalah ajaran islam yang bersifat bid’ah dan melemahkan umat islam. Kesepuluh, Paham Islam Moderet adalah Ajaran islam yang bersifat fatamorgana dan memecah belah umat islam.
Undian Berhadiah Alfamart di Kota Bengkulu dalam Perspektif Ekonomi Syari’ah Jafar, Wahyu Abdul
AL-ISTINBATH : Jurnal Hukum Islam Vol 4, No 1 (2019)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/jhi.v4i1.634

Abstract

This study aims to examine the issue of lucky draw that has been held by the management of Alfamart in the city of Bengkulu for the marketing interests of a produk. In order to reap maximum profits from consumers, the management of Alfamart in City of Bengkulu did not hesitate to give gifts to lucky consumers. But the problem is, sometimes this lucky draw still contains gambling (Maisyir). This research is included in the field research category, while in analyzing the data obtained, researchers use normative approaches. Data collection techniques used are interview techniques and documentation. After an in-depth study obtained a conclusion that law of the Alfamart lucky draw in the city of Bengkulu is divided into two, namely: First, the law is halal if the lucky draw is made into prizes without financial requirements to buy certain products or pay a certain amount of money. This gift is purely a form of ta'dhiman (Respect) or Mahabah (affection). The second, the law is haram, if the lucky draw uses a lottery system or gambling, that is, someone can take part in the lucky draw if you have purchased a certain produk or after paying money with a certain amount of money.
FIQH SIYASAH DALAM PERSPEKTIF AL-QUR’AN DAN AL-HADIST Jafar, Wahyu Abdul
AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM Vol 3, No 1 (2018): Vol 3, No 1 Tahun 2018
Publisher : AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (455.818 KB)

Abstract

Abstract: The study of fiqh Siyasah is a very urgent and warm to discussed, because it is related to politics that regulate the lives of many people. Therefore, it is necessary to know in detail what Siyasah fiqh is so that it is not trapped and erroneous in making political policies based on maslahah. Islamic Siyasah based on maslahah is siyasah born of al-quran and hadith  not siyasah born of the interests of certain individuals or groups. It is this Islamic Siyasah which is the object of study of the Siyasah fiqh. This object needs to be clarified so as not to misunderstand Islamic politics or politicized Islam. The impression of politics is dirty and bad indeed, it is inherent in the minds of the people. This is as a result of the bad politicians themselves. Many political figures have been caught in the case of corruption even though they are from islam political parties. It is here that it is very important to distinguish between Islamic politicians and Islamic politics itself. In order to find out the policies or actions of Islamic political figures that are not in accordance with the siyasah fiqh, the policy or action cannot be categorized as siyasah syar'iyah even though the policy comes from party political figures with Islamic labels. Keywords : Al-Hadist, Al-Qur’an Dan Fiqh Siyasah
SANKSI PENYEBAR HOAX PERSPEKTIF HUKUM PIDANA ISLAM Jafar, Wahyu Abdul
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 6, No 1 (2019)
Publisher : Fakultas Syariah IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (765.637 KB) | DOI: 10.29300/mzn.v6i1.2206

Abstract

This study discusses the issue of hoaxes which have been troubling the community. One reason for the rise of hoax news is that the handling is only from the side of positive law without involving religious elements, whereas religious teachings are very effective for preventive actions because if there are religious elements in the handling, people will always be watched and afraid of sinning if they violate. The subject of this study is how to set ta'zir sanctions for hoax makers and disseminators in the perspective of Islamic law. This study is included in the literature research category, while the approach used in this study is a normative approach. The data collection technique used is documentation technique. After an in-depth study was obtained a conclusion that there were three categories of ta'zir sanctions, namely minor, moderate and severe sanctions. Minor sanctions are given to perpetrators and disseminators of hoaxes with motives of ignorance and victims of technological and information developments. While giving sanctions is being given to the perpetrators and disseminators of the hoax with the motive for the absence of legal certainty. Then hoax makers and spreaders who have motives for malicious intentions and politics are given the heaviest sanctions
PERSEPSI MASYARAKAT KOTA BENGKULU TERHADAP PAHAM ISLAM MODERAT Jafar, Wahyu Abdul
Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan Vol 5, No 1 (2018)
Publisher : Fakultas Syariah IAIN Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (339.763 KB) | DOI: 10.29300/mzn.v5i1.1438

Abstract

This research was conducted to describe the perception of resident of Bengkulu about moderate Islamic understanding. In collecting the research data, researchers used purposive sampling technique. While the data collection techniques used are interviews and documentation. From the research in the field, important conclusions were obtained  namely, resident of bengkulu has some perception about moderate Islamic understanding, among others: first, Moderate Islamic understanding is the teachings of Islam that is tasamuh (tolerant), tawazun (balanced), i'tidal (straight) and tawasuth (mediocre). Secondly, Moderate Islamism is the Islamic teaching that is Rahmatan Lil Alamin. Thirdly, moderate Islamic understanding is a humanist teaching, humanistic, gentle, polite, not anarchic and peace-loving. Fourthly, Moderate Islamism is an Islamic teaching that opens itself with progress and in harmony with the concept of Indonesian statehood. Fifth, Moderate Islamism is the Islamic teachings of Islam that prioritize the value of the unity and integrity of the nation and the state. Sixth, Moderate Islamism is the teachings of Islam which emphasizes the amar ma'rufnya side of the nahi mungkarnya side. Seventh, Moderate Islamism is a strictly Islamic teaching for the afterlife and flexible for world affairs. Eighth, Moderate Islamism is a liberal and perverted teaching of Islam. Ninth, Moderate Islamism is an Islamic teaching that is heretical and weakens the Islamic ummah. Tenth, Islamic understanding Moderet is the Islamic teaching that is a mirage and divide the Muslims.