Journal articles on the topic 'Majelis Ulema Indonesia'
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Aji, Ahmad Mukri, and Diana Mutia Habibaty. "Fatwa Majelis Ulama Indonesia Tentang Penyelenggaraan Ibadah Dalam Situasi Terjadi Wabah Covid-19 Sebagai Langkah Antisipatif dan Proaktif Persebaran Virus Corona Di Indonesia." SALAM: Jurnal Sosial dan Budaya Syar-i 7, no. 8 (August 25, 2020): 673–86. http://dx.doi.org/10.15408/sjsbs.v7i8.17059.
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AbstractIn response to the spread of Covid-19, which reached the Republic of Indonesia, the Indonesian Ulema Council (MUI) released Fatwa Number 14 of 2020 on the application of Worship in a Covid-19 Outbreak situation. This was achieved as a constructive and anticipatory move for the MUI Institute, which serves as a fatwa contributor in Indonesia. This study uses a qualitative research method with a literature approach, especially in the Fatwa section of the Indonesian Ulema Council. The results of this study show that the steps taken by MUI are deemed acceptable as this organization is perceived to have a significant role to play in society. In addition, the measures taken by the Indonesian Ulema Council are aimed at preserving health and preventing exposure to disease. It is important as it is part of preserving the central purpose of religion (al-Dharurat al-Khams).Keywords: Covid-19, Indonesian Ulema Council, Fatwa, Proactive, Anticipatory AbstrakUntuk menyikapi persebaran Covid-19 yang telah memasuki Republik Indonesia, Majelis Ulama Indonesia (MUI) mengeluarkan Fatwa No 14 Tahun 2020 Tentang Penyelenggaraan Ibadah dalam Situasi Terjadi Wabah Covid-19. Hal ini dilakukan sebagai langkah proaktif dan antisipatif Lembaga MUI yang berperan sebagai pemberi fatwa di Indonesia. Penelitian ini menggunakan metode penelitian kualitatif dengan pendekatan literatur khususnya pada Fatwa Majelis Ulama Indonesia. Hasil penelitian ini menyatakan bahwa langkah yang dilakukan MUI dianggap tepat karena Lembaga ini dipandang memiliki peran penting di masyarakat. Selain, langkah yang diambil Majelis Ulama Indonesia merupakan upaya menjaga kesehatan dan menghindari dari paparan penyakit. Hal ini penting dilakukan karena merupakan bagian dari menjaga tujuan pokok beragama (al-Dharurat al-Khams).Kata Kunci : Covid-19, Majelis Ulama Indonesia, Fatwa, Proaktif, Antisipatif
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Hasyim, Syafiq. "Fatwas and Democracy: Majelis Ulama Indonesia (MUI, Indonesian Ulema Council) and Rising Conservatism in Indonesian Islam." TRaNS: Trans -Regional and -National Studies of Southeast Asia 8, no. 1 (November 8, 2019): 21–35. http://dx.doi.org/10.1017/trn.2019.13.
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AbstractThe role of Majelis Ulama Indonesia (Indonesian Ulema Council) in influencing the construction of democracy through its fatwas has fluctuated since its establishment in 1975. During the Suharto regime, which was characterised by authoritarian national leadership, MUI fatwas tended to serve the interests of the regime. Since the reform era, they have stimulated undemocratic circumstances in Indonesian Islam. This article examines MUI fatwas and their influence on democracy in the context of Indonesian Islam. The main argument of this article is that fatwas in themselves can improve or worsen the implementation of democracy. Fatwas may impede democracy if their contents are not aligned with democratic principles, while they may support the development of democracy if their contents promote democracy. Rising conservatism in Indonesia has been influenced by the issuance of fatwas that do not promote democratic values. In addition to examining the roles of fatwa givers and the methodology of fatwa issuance, this article analyses the social and political circumstances driving their issuance. This article presents examples of MUI fatwas that have democratic and undemocratic characteristics. It concludes that democratic circumstances can be achieved through opening spaces for fatwa issuance among additional fatwa institutions in Indonesia, as the monopolisation of fatwa issuance has created undemocratic tendencies in Indonesian Islam.
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Pelu, Ibnu Elmi Achmat Slamat, and Jefry Tarantang. "Fatwa Majelis Ulama Indonesia sebagai Solusi Permasalahan Umat Islam di Indonesia." Al-Manahij: Jurnal Kajian Hukum Islam 14, no. 2 (December 3, 2020): 307–16. http://dx.doi.org/10.24090/mnh.v14i2.3927.
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The Indonesian Ulema Council (MUI) has an important role in answering the increasingly complex problems of Muslims through fatwas. However, in the Indonesian legal system, fatwas are not considered a source of material law that has legal validity as a solution to the problems of Muslims in Indonesia. Therefore, this study aims to describe the position of fatwas in the legal system in Indonesia and the existence of the fatwas of the Indonesian Ulema Council in addressing the problems of the ummah. This research is a normative legal research using three types of approaches consisting of a statutory approach, a historical approach, and a conceptual approach. The results of this study concluded that: firstly, the position of fatwas in the construction of Islamic law has a high position. Fatwas are seen as a solution that can break the ice in legal development that is not accommodated by the texts of the Quran. So, substantively and sociologically, fatwas have a strong and binding position in Islamic law. Secondly, the existence of the fatwa of the Indonesian Ulema Council in responding to the problems of the Ummah can be seen in two aspects. The first aspect, fatwas in the perspective of Islamic legal authority are binding sociologically in substance. This is because fatwas are explanations and interpreters of the texts of the Quran regarding Islamic law. The second aspect, fatwas from the perspective of the hierarchy of laws and regulations, legally and formally, do not have any position in the ranking of legal norms. However, it is constitutionally guaranteed through Article 29 of the 1945 Constitution that guarantees the realization of the fulfillment of all Islamic law for Muslims in Indonesia.
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Ulum, Khozainul. "Fatwa-Fatwa Majelis Ulama Indonesia (Mui) Dalam Pemikiran Hukum Islam Di Indonesia." AKADEMIKA 8, no. 2 (December 31, 2014): 166–79. http://dx.doi.org/10.30736/akademika.v8i2.83.
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The Indonesian Ulema Council (MUI) is a non governmental organization facilitating clerics (ulema), zu'ama, and Islamic scholars in Indonesia to guide, nurture and protect the Muslims throughout Indonesia. MUI is an institution that is considered to have the right to issue verdicts (fatwa) related to Islamic legal matters in Indonesia. However, the emergence of MUI as such a fatwa institution during the New Order era is considered to have become a religious justification related to various religion-related government policies. So not surprisingly if on the beginning of its establishment, the MUI was not considered the institution representing and serving Muslims. Moreover, there have been some MUI verdicts (fatwa) often causing controversy in society. Even the decision of MUI to issue fatwa is questioned for, some reasons, not being in line with the government policies. At this point, the socio-political factor could influence the content of the MUI fatwa instead of being based solely on religious considerations
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Abd. Rahman, Rahmat. "Metode Ijtihad Komisi Fatwa Majelis Ulama Indonesia." Nukhbatul 'Ulum 2, no. 1 (December 23, 2016): 159–66. http://dx.doi.org/10.36701/nukhbah.v2i1.11.
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The Fatwa Commision and the National Sharia Council are two institutions under the central of Indonesian Ulema Council (MUI). Its primary function is to issue fatwa (a binding ruling in religious matters) related with the fnance activities or product and sharia fnance service. The mechanism in making fatwa decision in both institutions under the Indonesian Ulame Council have a similarity in the collective Ijtihād (jama’i) by using the Ijtihād methodology such as bayani, ta’lili (qiyasi, istihsani, ilhaqi) and istihlasi. This method is used specially for contemporery matters or the matters are not discussed yet in detail among the mazhab ulame (school of thought concerning muslim law).Keyword : Ijtihād, Fatwa
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Erlyta, Nency Ravica Lia, Ahmad Sarbini, and Herman Herman. "Strategi Majelis Ulama Indonesia dalam Upaya Penerbitan Sertidikat Halal." Tadbir: Jurnal Manajemen Dakwah 3, no. 4 (December 31, 2018): 251–70. http://dx.doi.org/10.15575/tadbir.v3i4.1099.
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Penelitian ini bertujuan untuk mengetahui bagaimana strategi Majelis Ulama Indonesia Jawa Barat dalam upaya penerbitan sertifikat halal yang di dalamnya meliputi formulasi atau perencanaan strategi, implementasi atau pelaksanaan strategi dan evaluasi strategi. Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif. Adapun pengumpulan data yang digunakan pada penelitian ini adalah teknik observasi, studi dokumentasi dan wawancara. Hasil penelitian mengungkapkan bahwa strategi Majelis Ulama Indonesia Jawa Barat yang diterapkan harus mendukung kebijakan dan tujuan lembaga yang diformulasikan dengan mengembangkan misi, menganalisis kelemahan dan kekuatan lingkungan internal, menganalisis ancaman dan peluang yang ada di lingkungan eksternal, kemudian menentukan alternatif strategi dan memilih strategi yang tepat. Pelaksanaan stratgei yang terkoordinir yaitu diawali dengan mengembangkan strategi yang sesuai dengan budaya lembaga, melaksanakan program kegiatan diantaranya adalah melakukan sertifikat halal gratis, gelar halal expo, olimpiade halal, layanan konsultasi sertifkat halal, dan halal care comunity. Sistem manajemen sertifikat halal yang tersususn secara rapi. LPPOM MUI Jawa Barat memanfaatkan sistem informasi untuk mendukung program kegiatan. Evaluasi strategi yang membangun yang sesuai dengan tuntutan dan perubahan zaman. Sistem evaluasi yang diterapkan diantaranya yaitu melakukan rapat auditor, rapat pimpinan, rapat istimewa, rapat koordinasi khusus, mengoreksi tindakan dan menganalisis hambatan.
This study aims to find out how the strategy of the West Java Indonesian Ulema Council is in the effort to issue a halal certificate which includes the formulation of strategies, implementation of strategies and evaluation of strategies. The method used in this research is descriptive method with a qualitative approach. The data collection used is observation, documentation study and interview techniques. The results of the study revealed that the strategy of the applied West Java Indonesian Ulema Council must support the policies and objectives of the institution formulated by developing missions, analyzing the strengths and weaknesses of the internal environment, analyzing the opportunities and threats of the external environment, then determining alternative strategies and choosing the right strategy. The coordinated implementation of the strategy is initiated by developing strategies that are in accordance with the culture of the institution, carrying out program activities including free halal certificates, halal expo titles, halal olympiad, halal certificate certification services, and halal care community. The halal certificate management system that is prepared neatly. West Java LPPOM MUI uses information systems to support activity programs. Evaluate building strategies that are in accordance with the demands and changes of the times. The evaluation system applied includes conducting auditor meetings, leadership meetings, special meetings, special coordination meetings, correcting actions and analyzing obstacles.
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A. Halil Thahir and Niwari Niwari. "METODOLOGI FATWA MAJELIS ULAMA INDONESIA: Telaah atas Fatwa Bidang Ibadah, Sosial dan Budaya denganPendekatan Maqasid Al-Shari’ah." Qawãnïn Journal of Economic Syaria Law 4, no. 2 (July 24, 2020): 250–71. http://dx.doi.org/10.30762/qawanin.v4i2.4066.
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Tulisan ini membahas tentang metodologi fatwa majelis ulama Indonesia (MUI) di bidang ibadah, sosial dan budaya. Penelitian ini menelaah dan mengungkap dari persoalan berikut : 1. metodologi penetapan fatwa MUI dalam bidang ibadah, sosial, dan budaya perspektif ijtihad maqasidi 2. interkoneksitas maslahah fatwa MUI dalam bidang ibadah, sosial, dan budaya, dengan menggunakan pendekatan maqasid al-shari’ah. Penelitian ini adalah merupakan penelitian kepustakaan (library research). Sumber data penelitian ini adalah fatwa Majelis Ulama Indonesia (MUI) dalam bidang ibadah, sosial, dan budaya yang dari tahun 1975 hingga 2015 yang termaktub dalam buku “Himpunan Fatwa MUI Sejak 1975 (Edisi Terbaru)” yang diterbitkan oleh Emir Jakarta pada tahun 2015 sebagai sumber primer, maupun dari literatur, buku, atau dokumen-dokumen tertulis terkait lainnya sebagai sumber sekunder. Teknik pengumpulan datanya menggunakan Studi Dokumenter terhadap bahan-bahan kepustakaan tenatng fatwa Majelis Ulama Indonesia (MUI). Sedangkan dalam melakukan analisis data akan digunakan Content Analysis (analisis isi), yang akan digunakan dalam menganalisa isi dari fatwa Majelis Ulama Indonesia (MUI) di bidang ibadah, sosial dan budaya. Secara metodologis, dalam fatwa bidang agama MUI mengesampingkan pendekatan mashlahah di luar kemaslahatan agama itu sendiri. Sementara dalam fatwa bidang sosial dan budaya, mashlahah menjadi pertimbangan penting dalam memutuskan fatwa, dengan tetap mempertimbangkan graduasi kekuatan maslahah (dharuriyat, hajiyat, dantahsiniyat) dan graduasi al-kulliyat al-khams. Kemudian, Interkoneksitas mashlahah (ittishaliyat al-mashalih) Fatwa MUI dalam ranah agama, sosial dan buadaya merupakan pandangan dunia (world view) dalam melihat dan menyelesaikan problem tersebut, dengan ketentuan sebagai berikut : Pertama, ketika interkoneksi tersebut berhadapan dengan masalah agama maka MUI mengabaikan kemaslahatan di luar ranah agama ; Kedua, mempertimbangakan aspek dharuriyat, hajiyat, dan tahsiniyat ; Ketiga, mempertimbangkan kaidah : المصالح العامة مقدمة على المصالح الخاصة (kemaslahatan umum didahulukan atas kemaslahatan khusus). This paper discusses the fatwa methodology of the Indonesian Ulema Council (MUI) in worship, society and culture. This study examines and reveals the following issues: 1. methods for determining the MUI fatwa in the fields of worship, social, and culture from the maqasidi ijtihad perspective. 2. interconnectivity of the MUI fatwa maslahah in the fields of worship, social, and culture? using the maqasid al-shari'ah approach. This research is library research (library research). The data source of this research is the fatwa of the Indonesian Ulema Council (MUI) in the fields of worship, social and culture, which from 1975 to 2015 is contained in the book "The Association of MUI Fatwa Since 1975 (Latest Edition)" published by the Emir of Jakarta in 2015 as primary sources, as well as from literature, books, or other related written documents as secondary sources. The data collection technique uses a documentary study of library materials regarding the fatwa of the Indonesian Ulema Council (MUI). Meanwhile, in conducting data analysis, Content Analysis will be used, which will be used to analyze the content of the fatwa of the Indonesian Ulema Council (MUI) in the fields of worship, social, and culture. Methodologically, in the religious fatwa, the MUI has ruled out the maslahah approach outside of the benefit of religion itself. Meanwhile, in social and cultural fatwas, mashlahah becomes an important consideration in deciding the fatwa while still considering the graduation of maslahah power (dharuriyat, hajiyat, and tahsiniyat) and al-kulliyat al-khams graduation. Then, the interconnection of mashlahah (ittishaliyat al-mashalih) The MUI fatwa in the realm of religion, social and culture is a world view in seeing and solving the problem, with the following provisions: First, when the interconnection deals with religious issues, MUI ignores benefits outside the realm of religion; Second, consider the aspects of dharuriyat, hajiyat, and tahsiniyat; Third, consider the rules: ( المصالح العامة لى المصالح الخاصةpublic benefit takes precedence over particular benefit).
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Alnizar, Fariz, and Achmad Munjid. "The Voice of the Ulema and Dilemma of the Indonesian Ulema Council’s Fatwa among Low Literate Society." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 10, no. 1 (June 2, 2020): 29–51. http://dx.doi.org/10.15642/teosofi.2020.10.1.29-51.
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Some Islamic movements in Indonesia make the fatwas issued by the MUI as a reference for their actions. They recently found their momentum after the defence movements called 411 and 212. The proponents of the movements called themselves as Gerakan Nasional Pengawal Fatwa Majelis Ulama Indonesia (GNPF-MUI/The National Movement of Guardian of Fatwa of the Indonesian Ulema Council). Employing a qualitative approach coupled with historical-causal paradigm this article examines the main question: Do the proponents of these movements substantially understand the fatwas they defend? The results of the research show that the fatwas have a dilemmatic position. On the one hand, there have been movements which insist on making the fatwas as “sacred opinion” that must be protected and guarded. On the other hand, people do not substantially comprehend the fatwas they defend. This problem has been caused, among others, by the cultural basis of the Indonesian society which put more preference on orality than literality or, explicitly, written tradition.
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Utomo, Ponco Edy Setyo, Mohammad Ridwan, and Budiana Budiana. "Fatwa Majelis Ulama Indonesia Tentang Konsep Pemanfaatan Bunga Tabungan Bank Dalam Tinjauan Hukum Islam." Ecobankers : Journal of Economy and Banking 3, no. 1 (February 28, 2022): 58. http://dx.doi.org/10.47453/ecobankers.v3i1.675.
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Starting from an ustadz who is the chairman of DKM Asy Syafi'i who entrusted a sum of money which he said was savings interest from Bank Mandiri to be used for social activities and polemics over the legal status of bank savings interest is the same as usury so demanding the law between halal and haram, making people become doubtful and some even don't want to have anything to do with the bank and many even leave the bank for reasons of migration. This study discusses the concept of using conventional bank interest in a review of Islamic law with the Fatwa approach of the Indonesian Ulema Council (MUI), DSN-MUI No. 2/DSN-MUI/IV/2000. The writing of the concept of using bank savings interest in a review of Islamic law with the fatwa approach of the Indonesian Sharia Council of the Indonesian Ulema Council is expected to be able to provide a meeting point for the public regarding the pros and cons of the concept of using savings interest. This research method uses qualitative research library research (conducted using literature) from the Koran and hadith, books, notes, previous research. Research conducted by the author obtained data that interest, both savings and loans according to the Indonesian Ulema Council, is haram, the MUI gives the community a choice, especially Muslims, to use Islamic bank facilities. MUI states that bank interest is haram on the grounds of usury, but other sources obtained state that usury is an excess of loans, so the author understands that savings interest is different from loans, for that the status of usury does not apply to savings. Based on the research conducted, it was found that savings are a different contract from loans, from all definitions of usury it was found that usury is related to debt/loans. So that the savings interest does not include usury and its use is free by the owner.
Abstrak
Berawal dari seorang ustadz yang merupakan ketua DKM Asy Syafi’i yang menitipkan sejumlah uang yang katanya adalah bunga tabungan dari bank Mandiri untuk dimanfaatkan untuk kegiatan sosial dan polemik atas status hukum bunga tabungan bank apakah sama dengan riba sehingga menuntut hukum antara halal dan haram, membuat orang menjadi ragu bahkan ada yang tidak mau sama sekali berhubungan dengan bank bahkan banyak yang meninggalkan bank dengan alasan hijrah. Dalam penelitian ini dibahas konsep pemanfaatan bunga bank konvensional dalam tinjauan hukum Islam dengan pendekatan Fatwa Majelis Ulama Indonesia (MUI), DSN-MUI No.2/DSN-MUI/IV/2000. Penulisan konsep pemanfaatan bunga tabungan bank dalam tinjauan hukum Islam dengan pendekatan fatwa Dewan Syariah Indonesia Majelis Ulama Indonesia diharapkan mampu memberi titik temu kepada masyarakat terkait pro dan kontra dalam konsep pemafaatan bunga tabungan. Metode penelitian ini menggunakan penelitian kualitatif studi pustaka /library research (dilakukan dengan menggunakan literatur/kepustakaan) dari kitab Quran dan hadits, buku, catatan, penelitian terdahulu. Penelitian yang dilakukan penulis diperoleh data bahwa bunga, baik tabungan maupun pinjaman menurut Majelis Ulama Indonesia adalah haram, MUI memberi pilihan kepada masyarakat khususnya umat Islam untuk menggunakan fasilitas bank Syariah. MUI menyatakan bunga bank adalah haram dengan alasan riba, namun sumber lain yang diperoleh menyatakan bahwa riba adalah kelebihan atas pinjaman, sehingga penulis memahami bahwa bunga tabungan berbeda dengan pinjaman, untuk itu setatus riba tidak berlaku untuk tabungan. Berdasarkan penelitian yang dilakukan didapat bahwa tabungan merupakan akad yang berbeda dengan pinjaman, dari seluruh definisi riba yang ditemukan bahwa riba itu berkaitan dengan hutang/pinjaman. Sehingga bunga tabungan tidak termasuk riba dan pemanfaatannya pun bebas oleh pemiliknya.
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Ibad, Mifatakhul Bil. "Perkawinan Beda Agama Perspektif Majelis Ulama Indonesia dan Muhammadiyah." AL-HUKAMA' 9, no. 1 (June 3, 2019): 195–230. http://dx.doi.org/10.15642/alhukama.2019.9.1.195-230.
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This article discusses interfaith marriage law according to the fatwa of the Indonesian Ulema Council and Muhammadiyah. According to the MUI’s fatwa, interfaith marriages are unlawful with the proposition of chapter of al-Baqarah verse 221. While Muhammadiyah believes interfaith marriages are permissible on the basis of al-Maidah verse 5. MUI forbids interfaith marriages because it can lead to conflicts between Muslims and cause unrest in the community. Muhammadiyah allows interfaith marriages because in Islamic history it is known that the Prophet Muhammad was married to a Christian woman from Egypt, namely Maria al-Qibthiyyah. Some of the Companions of the Prophet also married the women of the Book. MUI equates ahlu al-Kitab (Nashrani and Jewish) including the category of polytheists, while Muhammadiyah considers that women from ahlu al-Kitab does not include polytheists as stated in chapter al-Baqarah verse 221. This is because according to Muhammadiyah there are many verses that distinguish between ahlu al-Kitab and polytheism by considering the linguistic analysis in chapter al-Baqarah verse 105 and al-Bayyinah verse 1.
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Sururi Hsb, Zanniro. "Polemik Majelis Ulama Indonesia tentang Konsep Islam Nusantara: Sebuah Analisis Framing Media Online." Kalijaga Journal of Communication 1, no. 1 (May 16, 2019): 17–36. http://dx.doi.org/10.14421/kjc.11.02.2019.
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This study explores the Indonesian Ulema Council’s polemic coverage about the concept of Islam Nusantara through online media framing analysis. To look at online media framing, I use qualitative methods with Robert N. Etnman’s framing study that examines two things: selecting issues and the emphasis or promotion of certain aspects. The analysis contained four concepts: defining problems, diagnosing causes, making a moral judgment, and treatment recommendations. The results showed that three online media gave rise to a variety of news reports. Detiknews.com brings up news about scholars’ polemic in the Indonesian Ulema Council area behind Islam Nusantara’s concept eight times, CNNIndonesia.com five times, and Kompas.com three times. Interpretations of the three online media have different attitudes. Detiknews.com in framing can not be said to be neutral, but there has been a bit of a splash of neutrality by displaying statements as a bit of a counterparty, although dominated by pre-party views. CNNIndonesia.com is more impressed to provoke the public to respond to the construction of reality in framing because many use the election diction provocative title. Kompas.com is more neutral compared to Detiknews.com and CNNIndonesia.com. Kompas media tends to use the principle of cover both sides, and the news is more in the form of articles or public opinion.Studi ini mencoba untuk mengeksplorasi pemberitaan polemik Majelis Ulama Indonesia tentang konsep Islam Nusantara melalui analisis framing media online. Untuk melihat framing media online, penulis menggunakan metode kualitatif dengan analisis framing Robert N. Etnman yang mengkaji dua hal, yaitu seleksi isu dan penekanan atau penonjolan aspek-aspek tertentu. Analisis tersebut terdapat empat konsep, yaitu define problems (pendefenisian masalah), diagnose causes (memperkirakan penyebab masalah), make moral judgement (membuat pilihan moral), dan treatment recommendation (menekankan penyelesaian). Hasil studi menunjukkan bahwa tiga media online memunculkan vitur berita yang beragam. Detiknews.com memunculkan berita tentang polemik ulama di kawasan MUI dibalik konsep “Islam Nusantara sebanyak 8 kali”, CNNIndonesia.com sebanyak 5 kali, dan Kompas.com sebanyak 3 kali. Interpretasi dari ketiga media online tersebut memiliki sikap berbeda-beda. Detiknews.com dalam melakukan framing belum bisa dikatakan netral, akan tetapi sudah ada sedikit percikan kenetralan dengan menampilkan pernyataan sekelumit pihak kontra walaupun didominasi pernyataan pihak yang pro. CNNIndonesia.com lebih terkesan memprovokasi masyarakat untuk menanggapi konstruksi realitas yang di framing karena banyak menggunakan pemilihan diksi judul yang provokatif. Kompas.com lebih netral dibandingkan dengan Detiknews.com dan CNNIndonesia.com. Media Kompas cenderung menggunakan prinsip cover both side dan pemberitaannya lebih banyak berbentuk artikel ataupun opini masyarakat.
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Purnama, Desca Thea, Asrul Nur Iman, Alif Alfi Syahrin, Khosiruddin Khosiruddin, and Nikodemus Niko. "The Socio-Political Approach in Viewing the Vaccination Programs in Indonesia." Kawanua International Journal of Multicultural Studies 2, no. 1 (September 19, 2021): 1–9. http://dx.doi.org/10.30984/kijms.v2i1.13.
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The current COVID-19 pandemic has led to more social segregation among the world’s people, including in Indonesia. This pandemic has created social, economic, and political inequality. The turning point for getting out of this pandemic is when the COVID-19 vaccine is discovered. This article discusses how politics plays a role in the vaccination program in Indonesia. The vaccination program has already started to be implemented in January 2021, following the issues of an emergency use approval (EUA) permit by Indonesia’s Food and Drug Supervisory Agency (Indonesia: Badan Pengawas Obat dan Makanan (BPOM)) and a halal (sacred) fatwa by the Indonesian Ulema Council (Indonesian: Majelis Ulama Indonesia (MUI)). At some stages of policy implementation, the government has not even been able to provide valid data related to the vaccination program. In this article, researchers explore the problems emerging concerning the COVID-19 vaccination program. Furthermore, researchers analyze the political agenda that is possible to become a health, social, and economic policy intervention in the corridor of the perspective of sociology.
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Muhammadiyah, Hilmi. "Renewal Paradigm of the Ldii Community in Kediri." Al-Albab 1, no. 1 (June 27, 2019): 119. http://dx.doi.org/10.24260/alalbab.v1i1.1119.
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This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.
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Muhammadiyah, Hilmi. "Renewal Paradigm of the Ldii Community in Kediri." Al-Albab 8, no. 1 (June 27, 2019): 119. http://dx.doi.org/10.24260/alalbab.v8i1.1119.
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This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.
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Nanda, Yogi Harian, and Elsy Renie. "PERSEPSI PELAKU EKONOMI KULINER TENTANG SURAT REKOMENDASI MAJELIS ULAMA INDONESIA (MUI) SUMATERA BARAT PERIHAL PENGGUNAAN NAMA USAHA KULINER." JISRAH: Jurnal Integrasi Ilmu Syariah 2, no. 2 (August 31, 2021): 95. http://dx.doi.org/10.31958/jisrah.v2i2.4338.
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This study examines the perception of culinary economists on letters of recommendation from the Indonesian Ulema Council (MUI) West Sumatra regarding the prohibition of culinary names that are not in accordance with Islamic law. The type of research used is field research, with exploratory qualitative methods. Sources of data in this study consisted of primary data and secondary data. The findings from this study are that the majority of producers and consumers of culinary businesses do not agree with the recommendation letter from the Indonesian Ulema Council (MUI) West Sumatra regarding the use of culinary business names and do not even care about the letter, because they consider the recommendation letter from the Indonesian Ulema Council (MUI) at the West Sumatra level. This is not a type of statutory regulation that has binding law.
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Dina Dwi Silvialorensa, Eka Qurrotul, and Sindy Khoirunnisa. "PERKEMBANGAN PERAN MAHASISWA UNIVERSITAS ISLAM MAJAPAHIT TERHADAP KEGIATAN EKONOMI ISLAM." Jurnal Ilmiah Ekonomi Bisnis 7, no. 2 (August 30, 2021): 179–89. http://dx.doi.org/10.35972/jieb.v7i2.584.
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Abstract: The background of this research is the lack of students understanding of Islamic economics and to find out the role of students in the development of Islamic economics within the University. The development of Islamic economics can increase, if students can apply Islamic economics well. Students are believed to be the nation's successors who are genius, creative and intelligent, have a high spirit of spirit that can foster a sense of self-confidence. In Indonesia itself, the sharia economy is growing over time, and it has been proven because there are practices such as debt by contract without usury. The business that is currently trending in Indonesia is online buying and selling contracts, because it is considered more practical. In Indonesia, there are also many Islamic banks based on the Qur'an and hadith that have been set by the Indonesian Ulema Council (MUI). With this research, students have an awareness of the importance of Islamic economics and can apply it both in the university environment and in the general environment.
Keywords: Student, Islamic economics, Indonesian Council of Ulama
Abstrak: Yang melatar belakangi penelitian ini adalah karena kurangnya pemahaman mahasiswa terhadap ekonomi Islam, rendahnya minat ketertarikan untuk mempelajari ekonomi Islam serta untuk mengetahui peran mahasiswa terhadap perkembangan ekonomi Islam di lingkungan Universitas. Perkembangan ekonomi Islam bisa meningkat, jika mahasiswa dapat menerapkan ekonomi Islam dengan baik. Mahasiswa diyakini sebagai penerus bangsa yang jenius, kreatif dan cerdas, memiliki jiwa semangat tinggi yang dapat menumbuhkan rasa kepercayaan diri. Di Indonesia sendiri ekonomi syariah semakin berkembang seiring berjalannya waktu, dan telah terbukti karena terdapat praktik seperti berhutang dengan akad tanpa adanya riba. Bisnis yang saat ini sedang trending di Indonesia yaitu akad jual beli online, karena dinilai lebih praktis. Di Indonesia juga sudah banyak bank syariah yang didasarkan pada Al-Qur’an dan hadits yang telah ditetapkan oleh Majelis Ulama Indonesia (MUI). Dengan adanya penelitian ini, menjadikan mahasiswa memiliki kesadaran tentang pentingnya ekonomi Islam dan dapat menerapkannya baik di lingkungan Universitas maupun di lingkungan umum.
Kata kunci: Mahasiswa, Ekonomi Islam, Majelis Ulama Indonesia
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Nawawi, Muhammad Anwar. "Kebebasan Beragama di Indonesia (Studi Jemaat Ahmadiyah dalam Perspektif Majelis Ulama Indonesia dan Komisi Nasional Hak Asasi Manusia)." FIKRI : Jurnal Kajian Agama, Sosial dan Budaya 3, no. 1 (July 31, 2018): 193. http://dx.doi.org/10.25217/jf.v3i1.280.
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This paper examines the meaning of religious freedom in Indonesia, the perspective of the Indonesian Ulema Council and the Indonesian National Commission especially in the context of Ahmadiyah. The essence of religion is freedom of religion. Therefore the state should protect the public interest, by guaranteeing the freedom of religion. But what happens in Indonesia as a nation state nempaknya will have difficulty to really fair to the minority. And in Indonesia Islam that becomes the majority often apply this way. This is as it is done with the flow of beliefs, or even against the Islamic groups themselves who call the Ahmadiyya school. Here there is a debate about the meaning of religious freedom between MUI and Komnas HAM. The focus of this paper is how is religious freedom in Indonesia in the perspective of MUI and Komnas HAM in the context of Ahmadiyya Jamaat?
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Nashirudin, Muh, and Millatus Sa'adah. "Reviewing shariah certificates of DSN MUI (a study on shariah certificate of DSN MUI on Paytren)." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 19, no. 2 (January 21, 2020): 169–83. http://dx.doi.org/10.18326/ijtihad.v19i2.169-183.
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MUI (Majelis Ulama Indonesia/ Indonesian Ulema Council) has issued a fatwa which is related to Multi Level Marketing. This fatwa number 75/VII/ 2009 concerns with Sharia Multistage Direct Selling (PLBS) that requires an MLM company to fulfill twelve regulations to be categorized as sharia law-conformed and deserve to get a sharia business certificate. However, DSN-MUI has also issued a decree number No. KEP- 03/DSN-MUI/VII/ 2016 on the list of sharia multistage direct selling companies and includes PT Veritra Santosa Internasional (VSI), which has sold Paytren application, as a sharia MLM with a decree number SK: 010.57.01/DSN-MUI/VII/2017. This study will discuss the consistency of DSN-MUI with its fatwa by analyzing the conformity between certficate of halal or sharia issued by DSN-MUI on Paytren and the fatwa of DSN-MUI on PLBS.
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Ridwan, Ahmad Hasan, and Asep Rahmat. "DIMENSI KONDISIONALITAS DAN FLEKSIBILITAS AL-QUR'AN BAGI IMPLEMENTASI FATWA DSN-MUI TENTANG PRODUK BANK SYARIAH." Asy-Syari'ah 22, no. 1 (July 14, 2020): 51–66. http://dx.doi.org/10.15575/as.v22i1.8467.
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Abstract: This study discusses the dimensions of the conditionality of the Koran, the flexibility of the Koran, and the implementation of the National Sharia Council of the Indonesian Ulema Council Center for the dimension of conditionality and the dimension of the flexibility of the Koran regarding sharia bank products in Indonesia. With a qualitative approach and content analysis method, it is found that the conditionality of the Koran means the conditioning demanded by ‘illat al-hukm (legal motives) within the framework of tathbiq al-hukm (application of the law). The dimension of the versatility of the Koran shows that the existence of the Koran is always flexible in responding to demands the size of the place and time that surrounds it without ignoring the objectives of the shari'a. Indonesia has an Indonesian Ulama Council (MUI) which appoints its National Sharia Council (DSN) -MUI work unit as a fatwa authority institution that enters into the sharia application legislation regulation legislation practiced by the banking world in Indonesia. Islamic banks after obtaining legislation from Bank Indonesia and issued regulations by the Financial Services Authority (OJK). The presence of the DSN Fatwa institution is evidence of the dimensions of conditionality and flexibility of the verses of the Koran in the field of Islamic economics.Abstrak: Penelitian ini membahas tentang dimensi kondisionalitas Al-Qur’an, fleksibilitas Al-Qur’an, dan implementasi Dewan Syariah Nasional Majelis Ulama Indnonesia Pusat dimensi kondisionalitas dan dimensi fleksibilitas Al-Qur’an tentang produk bank syari’ah di Indonesia. Dengan pendekatan kualitatif dan metode analisis isi (content analysis) diperoleh bahwa kondisionalitas Al-Qur’an bermakna pengkondisian yang dituntut oleh ‘illat al-hukm (motif hukum) dalam kerangka tathbiq al-hukm (pengaplikasian hukum). Dimensi fleksibilitas Al-Qur’an menunjukkan bahwa eksistensi Al-Qur’an senantiasa luwes merespon tuntutan, seukuran dengan tempat dan waktu yang melingkupinya tanpa mengabaikan tujuan syari’ah. Indonesia memiliki lembaga Majelis Ulama Indonesia (MUI) yang menunjuk unit kerjanya Dewan Syariah Nasioanl (DSN) MUI sebagai lembaga otoritas fatwa yang masuk ke dalam wilayah regulasi legislasi aplikasi akad syariah yang dipraktikkan oleh dunia perbankan di Indonesia. Bank syariah setelah mendapatkan legislasi dari Bank Indonesia dan diterbitkan peraturan oleh Otoritas jasa Keuangan (OJK). Kehadiran institusi Fatwa DSN merupakan bukti implikasi dimensi kondisionalitas dan fleksibilitas ayat-ayat Al-Qur’an dalam bidang ekonomi syariah.
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Hariri, Fajar Rohman. "Implementation of Fuzzy C-Means for Clustering the Majelis Ulama Indonesia (MUI) Fatwa Documents." Jurnal Online Informatika 6, no. 1 (June 17, 2021): 79. http://dx.doi.org/10.15575/join.v6i1.591.
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Since the Indonesian Ulema Council (MUI) was established in 1975 until now, this institution has produced 201 edicts covering various fields. Text mining is one of the techniques used to collect data hidden from data that form text. One method of extracting text is Clustering. The present study implements the Fuzzy C-Means Clustering method in MUI fatwa documents to classify existing fatwas based on the similarity of the issues discussed. Silhouette Coefficient is used to analyze the resulting clusters, with the best value of 0.0982 with 10 clusters grouping. Classify fatwas based on the similarity of the issues discussed can make it easier and faster in the search for an Islamic law in Indonesia.
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Muamar, Afif, and Juju Jumena. "Standarisasi Halal Majelis Ulama Indonesia dalam Penyembelihan Ayam di Desa Kertawinangun Cirebon." Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum 5, no. 1 (September 30, 2020): 89–72. http://dx.doi.org/10.22515/alahkam.v5i1.2165.
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This study aims to determine the process of slaughtering broilers in the village of Kertawinangun and the process of slaughtering according to the the Indonesian Ulema Council standard. This research is descriptive-analytical using qualitative methods. This research resulted in three things, first, the method of slaughtering and processing stages of broilers grouped into three stages, namely the stages in the preparation of chickens, slaughtering, and processing of chickens. And secondly, several factors influence consumer behavior related to halal slaughter, namely; 1) Cultural Factors, namely human behavior is largely determined by the culture that surrounds it, and its influence will always change every time by the times. 2) Social factors include family groups and role models. 3) Personal factors consisting of age and stages of the life cycle, economic conditions, lifestyle, and personality.
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Muamar, Afif, and Juju Jumena. "Standarisasi Halal Majelis Ulama Indonesia dalam Penyembelihan Ayam di Desa Kertawinangun Cirebon." Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum 5, no. 1 (September 30, 2020): 89–72. http://dx.doi.org/10.22515/al-ahkam.v5i1.2165.
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AbstractThis study aims to determine the process of slaughtering broilers in the village of Kertawinangun and the process of slaughtering according to the the Indonesian Ulema Council standard. This research is descriptive-analytical using qualitative methods. This research resulted in three things, first, the method of slaughtering and processing stages of broilers grouped into three stages, namely the stages in the preparation of chickens, slaughtering, and processing of chickens. And secondly, several factors influence consumer behavior related to halal slaughter, namely; 1) Cultural Factors, namely human behavior is largely determined by the culture that surrounds it, and its influence will always change every time by the times. 2) Social factors include family groups and role models. 3) Personal factors consisting of age and stages of the life cycle, economic conditions, lifestyle, and personality.
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Rosyadi, Imron. "Penggunaan Kaidah Fikih Dalam Fatwa Majelis Ulama Indonesia Tentang Keuangan Syariah." Al-Daulah: Jurnal Hukum dan Perundangan Islam 8, no. 2 (October 3, 2018): 425–53. http://dx.doi.org/10.15642/ad.2018.8.2.425-453.
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This study aims to describe and analyze the use of legal maxims of Islamic law in the fatwas of the Indonesian Ulema Council (MUI) on Islamic finance with content analysis. MUI’s fatwas on Islamic finance are amounted to 116 fatwas, using 322 items of rules. The highest number of items according to the cluster of rules which are found on the asasîyah rules are 252 items, then kullîyah rules which well agreed have 47 items, in madhhab’s kullîyah there are 17 items, and the last on special rules have 6 items. The highest number of items by category of rules are on the principle of the third asasîyah rules, 111 items, then the principle of second asasîyah rules have 63 items. From the perspective of content analysis, the use of fikih in the MUI’s fatwas on Islamic finance considers the freedom of mu`amalah to achieve a rapid progress as far as it does not endanger the businessmen and other parties. The signposts are that business should depart from good will, adapt to the traditions of its type of business, and creatively seek solutions to business problems. All matters relating to mu`amalah involve the role of policy maker to use the principle of benefit in its policy
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Faishal Agil Al Munawar. "Telaah Fatwa tentang Nikah Siri." Istidlal: Jurnal Ekonomi dan Hukum Islam 4, no. 1 (April 15, 2020): 55–63. http://dx.doi.org/10.35316/istidlal.v4i1.210.
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This research discusses about Fatwa regarding Siri Marriage or known as Unregistered Marriage. In the other countries, this phenomenon called ‘Urfi Marriage. This research comprised in normative category because analyzing documents and literatures related to Fatwa regarding Siri Marriage. Qualitative Description is used as an approach to compare between Indonesian Ulema Council or Majelis Ulama Indonesia (“MUI”) with other five Fatwa councils from different countries: (1) Kingdom of Saudi Arabia (“KSA”), (2) Egypt, (3) Jordan, (4) Kuwait, and (5) Libya. The results show that in substance and procedure, Siri or ’Urfi Marriage activities in five nations are indifferent. The distinction only occurs on the naming aspect. Indonesia and KSA have the same terminology which is Siri Marriage, whereas three other countries employ ‘Urfi Marriage expression. From legal perspective, those five nations have similar concept that, if the marriage complies with the Islamic basis and requisite, then it fulfills legitimate sharia condition for marriage in Islam. But, to accomplish rights in civil law, it needs to register the marriage officially in the country’s appointed institution.
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Sarpini, Sarpini. "Tinjauan Maṣlaḥah terhadap Metode Istinbāṭ Fatwa Majelis Ulama Indonesia tentang Asuransi Jiwa." Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 2, no. 1 (June 27, 2019): 21–37. http://dx.doi.org/10.24090/volksgeist.v2i1.1961.
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In the Qur'an and al-Hadith there are no provisions that explicitly regulate insurance. Therefore, this insurance includes the issue of ijtihadiyah, it means that to determine the law of insurance whether halal or haram, it requires the role of fiqh scholars through ijtihad. This study uses descriptive analysis in which the authors describe all data about life insurance in a systematic, careful and factual with deductive pattern to propose theories or general propositions about maslahah then analyzing data on the basis and substance of Indonesian Ulema Council (MUI) fatwa on life insurance to obtain specific conclusion. This study concludes that the background of the emergence of the MUI fatwa on life insurance is due to public question about life insurance, whether the legal status or its activity are in accordance with the Shari'ah. The legal basis used by MUI in establishing fatwa on life insurance is the Qur'an, al-hadith and fiqh muamalah. MUI fatwa used istinbat method to regulate the life insurance viewed from the concept of maslahah is called maslahah the mu'tabarah (acceptable).
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Annazri, Suci. "Peran Majelis Ulama Indonesia (MUI) Dalam Meningkatkan Kualitas Dakwah Kota Pekanbaru, Riau." Tadbir: Jurnal Manajemen Dakwah FDIK IAIN Padangsidimpuan 3, no. 2 (December 30, 2021): 291–318. http://dx.doi.org/10.24952/tad.v3i2.4485.
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Abstract The Indonesian Ulema Council has an important role in spreading its da'wah to Muslims. The da'wah was delivered aimed at minimizing the problems of the people of Pekanbaru City. With the recommendation to consume products that have halal certification and the implementation of premarital guidance which is categorized as Da'wah bil Hal. As for the problems that are troubling the community, such as products that are not in accordance with halal procedures both in health and Islamic teachings. Such as the case of foodstuffs originating from animals that are haram, the production process, and the delivery process. In addition, the implementation of premarital guidance is also needed, because considering the large number of people, especially prospective couples who have not interpreted the word marriage or having a family, so that wife and child abuse, as well as divorce rates are increasing. This research was conducted to determine the role of MUI as Warasatul anbiya' in spreading its da'wah to the people of the city of Pekanbaru. This research is a qualitative descriptive method, using primary data sources, the results of interviews with the Head of the MUI in Pekanbaru City, Riau while secondary data are taken from articles and other sources to support the relevance of this research. Keywords: Role of MUI, Da'wah, Pekanbaru City Society, Riau
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Syahputra, Iswandi. "Social Media Activities and the 212 Movement: The Indonesian Ulema Council’s Perspective." Al-Jami'ah: Journal of Islamic Studies 58, no. 2 (December 20, 2020): 323–54. http://dx.doi.org/10.14421/ajis.2020.582.323-354.
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This article discusses the perspective of the Indonesian Ulema Council (Majelis Ulama Indonesia – MUI) regarding social media activities and the 212 Movement, referring to the Aksi Bela Islam (Action to Defend Islam) in Jakarta. MUI’s perspective is of utmost importance as MUI is seen as playing an important role in triggering the 212 Movement, which was carried out as a protest against the perceived religious blasphemy committed by the Jakarta Special Capital Region Governor at the time, Basuki Tjahaja Purnama (Ahok). MUI’s fatwa on Ahok subsequently led to a disagreement in defending religion or defending the state, and it had been openly and unrestrictedly debated among netizens on social media. Social media activities (chiefly Twitter) relating to this case had positioned MUI’s fatwa in numerous discussions that were littered with various expressions of hatred. This article aims to contribute a novel understanding pertaining to the relations between religion, ulema, fatwa, and social media activities. [Artikel ini membahas perspektif MUI terhadap aktifitas social media yang terkait dengan Aksi Bela Islam 212 di Jakarta. Pembahasan ini penting karena MUI dianggap berperan penting dalam memicu gerakan Aksi Bela Islam, yang merupakan protes terhadap Ahok karena dianggap telah melakukan penodaan agama. Fatwa MUI tersebut berakibat pada ketidaksetujuan dalam membela agama atau membela negara dan secara terbuka dan tidak terbatas memunculkan debat netizen di media sosial (utamanya Twitter), serta menjadi bahan diskusi yang mengarah pada ekspresi kebencian. Artikel ini juga menawarkan sebuah pemahaman baru terkait hubungan antara agama, ulama, fatwa dan aktivitas dalam media sosial.]
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Hafizi, Muhammad Riza, and Dyah Sulistiyo Rimbodo. "PENGELOLAAN BISNIS PERHOTELAN SYARIAH." At-tijaroh: Jurnal Ilmu Manajemen dan Bisnis Islam 5, no. 1 (October 4, 2019): 52–66. http://dx.doi.org/10.24952/tijaroh.v5i1.1631.
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AbstractThe government has made regulations regarding the regulation of Sharia Hotels reviewed through the National Sharia Council-Indonesian Ulama Council concerning Minister of Tourism and Creative Economy Regulation Number 2 of 2014. Hotel Jamrud Syariah, one of the hotels in Central Kalimantan which is a family business managed with three aspects namely products, service and management. The purpose of the study was to analyze how the management of the sharia hotel business at the Islamic Jamrud Hotel. This research is a field research using descriptive qualitative research methods. The subjects of this study are the owners, employees and visitors of the Sharia Jamrud Hotel in Pangkalan Bun. Data analysis techniques using collection data, data reduction, data display, and conclusion drawing. The results of this study indicate that the management of the Pangkalan Bun Syariah Jamrud hotel has been well managed. Then the management of sharia business hotels at the Islamic Jamrud Hotel has fulfilled the absolute criteria if viewed from the National Sharia Council-Indonesian Ulema Council regarding Minister of Tourism and Creative Economy Regulation Number 2 of 2014.Keywords: Products, Services, ManagementAbstrak Pemerintah telah membuat peraturan tentang regulasi Hotel Syariah ditinjau melalui Dewan Syariah Nasional-Majelis Ulama Indonesia mengenai Peraturan Menteri Pariwisata dan Ekonomi Kreatif Nomor 2 Tahun 2014. Hotel Jamrud Syariah, salah satu hotel di Kalimantan Tengah yang merupakan bisnis keluarga yang dikelola dengan tiga aspek yaitu produk, pelayanan dan pengelolaan. Tujuan penelitian adalah untuk menganalisis bagaimana pengelolaan bisnis perhotelan syariah pada Hotel Jamrud Syariah. Penelitian ini merupakan penelitian lapangan menggunakan metode penelitian kualitatif deskriptif. Adapun subjek penelitian ini adalah pemilik, karyawan dan pengunjung Hotel Jamrud Syariah Pangkalan Bun. Teknik analisis data menggunakan data collection, data reduction, data display, dan conclusion drawing. Hasil dari penelitian ini menunjukkan bahwa pengelolaan hotel Jamrud Syariah Pangkalan Bun sudah dikelola secara baik. Kemudian pengelolaan perhotelan bisnis syariah pada Hotel Jamrud Syariah sudah memenuhi kriteria mutlak jika ditinjau dari Dewan Syariah Nasional-Majelis Ulama Indonesia mengenai Peraturan Menteri Pariwisata dan Ekonomi Kreatif Nomor 2 Tahun 2014.Kata Kunci: Produk, Pelayanan, Pengelolaan
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Mashuri, Mashuri, Iffatin Nur, and Muhammad Ngizzul Muttaqin. "Maqāṣid Sharī'ah Flexibility to Overcome COVID-19 in Indonesia: From Government Policies to Fatwā of Council of Indonesian Ulema (MUI), Nahdlatul Ulama (NU), and Muhammadiyah." De Jure: Jurnal Hukum dan Syar'iah 13, no. 2 (December 31, 2021): 240–63. http://dx.doi.org/10.18860/j-fsh.v13i2.13280.
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Abstract: Since its first appearance in Wuhan, China, the COVID-19 has become a worldwide concern, and now its impact as a pandemic has been felt globally. The number of cases, the death tolls, the steps that each country’s government must take, and the activities of social life that must be practiced by all people, among others, are interesting phenomena to study. This paper tries to examine from the Islamic perspective, regulations issued by the Indonesian Government and edicts issued by religious institutions and organizations in Indonesia, especially of the Indonesian Council of Ulema (MUI), Nahdlatul Ulama (NU), and Muhammadiyah, in response to the COVID-19 outbreak in Indonesia. This study is qualitative research with a discourse analysis that discusses the legal-socio-contextual aspects of the rules and fatwās/edicts with the maqāṣid sharī'ah (purposefulness of Islamic law) approach. The results show that the regulations and edicts are in accordance with fundamental values in the discourse of obtaining the objectives of Islamic law (maqāṣid sharī’ah), and the necessity to preserve one’s soul is prioritized over preserving one’s religion since practicing religious teachings can only be conducted whenever one’s soul is preserved.Keywords: Pandemic; COVID-19; Fatwā; Indonesian Regulation; Maqāṣid Sharī'ah. Abstrak: Sejak pertama kali muncul di Wuhan, China, COVID-19 telah menjadi perhatian dunia dan kini dampaknya sebagai pandemi sudah terasa secara global. Banyaknya kasus, jumlah korban meninggal, langkah-langkah yang harus diambil oleh pemerintah masing-masing negara, dan aktivitas kehidupan sosial yang harus dilakukan oleh semua orang menjadi fenomena yang menarik untuk dikaji. Tulisan ini mencoba mengkaji, dari perspektif Islam, peraturan yang dikeluarkan oleh Pemerintah Indonesia dan fatwa yang dikeluarkan oleh lembaga dan organisasi keagamaan di Indonesia, khususnya Majelis Ulama Indonesia (MUI), Nahdlatul Ulama (NU), dan Muhammadiyah, dalam menyikapi mewabahnya COVID-19 di Indonesia. Penelitian ini merupakan penelitian kualitatif dengan analisis wacana yang membahas aspek legal-sosio-kontekstual terhadap aturan dan fatwa dengan pendekatan maqāṣid syari'ah (tujuan hukum Islam). Hasil penelitian menunjukkan bahwa peraturan dan fatwa tersebut sesuai dengan nilai-nilai fundamental dalam wacana pencapaian tujuan hukum Islam (maqāṣid syari'ah) dan keharusan memelihara jiwa lebih diutamakan daripada memelihara agama karena mengamalkan ajaran agama hanya dapat dilakukan manakala jiwa seseorang terpelihara.Kata Kunci: Pandemi; COVID-19; Fatwa; Peraturan Indonesia; Maqāṣid Sharī'ah.
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Afrelian, Muhamad Ibnu, and Imahda Khoiri Furqon. "LEGALITAS DAN OTORITAS FATWA DEWAN SYARIAH NASIONAL MAJELIS ULAMA INDONESIA DALAM OPERASIONAL LEMBAGA KEUANGAN SYARIAH." Jurnal Ilmiah Mizani: Wacana Hukum, Ekonomi Dan Keagamaan 6, no. 1 (August 30, 2019): 1. http://dx.doi.org/10.29300/mzn.v6i1.2195.
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Islamic financial institutions in their operations require legislation. In addition, practitioners of sharia economics also need a fatwa from the National Sharia Council-Indonesian Ulema Council (DSN-MUI) to guarantee the implementation of Sharia principles in sharia financial institutions. Although the fatwa is basically an advice that can be carried out or ignored, but the DSN-MUI Fatwa if it is related to positive law, the position is the same as the doctrine that is as an amplifier in the legal ruling of a qadhi in a case. The DSN-MUI fatwa also has authority and an important role in making legislation binding, and is used as a positive law in enhancing the development of sharia economics in Indonesia. The legal aspects contained in the DSN-MUI fatwa, can be seen from the absorption of the DSN-MUI fatwa in various regulations relating to the operations of Islamic financial institutions, and have been transformed into the form of laws. Thus, the legal strength of the DSN-MUI fatwa becomes binding in the operations of Islamic financial institutions
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Muhammad, Hasanudin. "PEMULIHAN HAK ATAS TANAH EX-GAFATAR PASCA PENGGUSURAN DAN PEMULANGAN DARI KALIMANTAN." Istinbath : Jurnal Hukum 15, no. 1 (June 25, 2018): 17. http://dx.doi.org/10.32332/istinbath.v15i1.1082.
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Abstrak
Fatwa Majelis Ulama Indonesia tentang Gerakan Fajar Nusantara (Gafatar) sebagai organisasi sesat telah mengakibatkan pengusiran dan pemulangan secara paksa oleh pemerintah dari Kalimantan. Ada sekitar 8.000 anggota Gafatar yang dipulangkan dari Kalimantan Barat. Mereka berasal dari beberapa daerah di Indonesia antara lain DKI Jakarta, Jawa Barat, Banten dan Lampung. Hal ini merupakan bentuk pelanggaran hak asasi manusia. Pemerintah selaku penanggungjawab sudah seharusnya melindungi dan memenuhi hak-hak eks Gafatar, karena akibat pengusiran tersebut. Anggota eks Gafatar mengalami kerugian materil harta benda seperti tanah dan kerugian immateril dengan hilangnya rasa kenyamanan karena dianggap sesat. Tujuan kajian ini adalah untuk memberikan pandangan hukum tentang pelanggaran HAM bagi para eks Gafatar, meskipun organisasi Gafatar dianggap sesat oleh MUI, tetapi rasa keadilan harus tetap dijalankan yang diamanatkan oleh UUD 1945.
Abstract
The decision of The Indonesian Ulema Council for Gerakan Fajar Nusantara (Gafatar)“as organitation is deviat causes eviction and repatriation forcibly by government from Borneo. Around 8000 members of Gafatar group was repatriated from west Borneo. They are from several regions in Indonesia like Jakarta, West Java, and Lampung. It is infraction human right. Government as responsibler should save and fill rights for ex-Gafatar because of the eviction. Members of ex-Gafatar get financial loss like material effects and immaterial effects. Government as responsibler on saving and filling human right should make policy for restoring ex-Gafatars right. Especially it is change all of ex-Gafatars asset at Borneo. The Purpose of the article is the extending view of law about infraction human right of ex-Gafatar, Although organitation of Gafatar was reputed as organitation is deviate from The Indonesian Ulema Council, but justice based on constitution 1945th must be doing as shape responbility state to it citizen. because of eviction and repatriation forcibly from Borneo. Hopefully, the article can will be solve solution to justice for ex-Gafatar.
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Syahputra, Muhammad Ferry, Muktarruddin Muktarruddin, and Elfi Yantii Ritonga. "Metode Komunikasi Dakwah Majelis Ulama Indonesia (MUI) Dalam Mengatasi Paham Radikal Di Kabupaten Labuhanbatu." An Nadwah 27, no. 1 (September 8, 2021): 65. http://dx.doi.org/10.37064/nadwah.v27i1.9580.
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This research is motivated by the rise of radicalism ideology lately, especially in one of the organizations in the city of Rantau Prapat. The purpose of this study was to find out the dangers of radical understanding conveyed by Muhamamd Gaddafi and members of the Islamic Generation Study Circle (LSGI) to the Labuhanbatu Rantauprapat community and the application of MUI da'wah communication methods in overcoming radical LSGI understanding in Labuhanbatu, and how the Indonesian Ulema Council in overcoming obstacles. - Barriers to the communication of the da'wah. This research uses qualitative research. Data were collected by interview, observation, documentation and literature review. This research was analyzed inductively. The results obtained show that the Labuhanbatu MUI has succeeded in reducing the expansion of radical understanding brought by Muhammad Gaddafi and members of the LSGI in Labuhanbatu Rantauprapat, by applying the da'wah communication method, with this success it is expected to there will be no more people who are tempted by this radical understanding. MUI itself has provided guidance to Muhammad Gaddafi and members of the LSGI by applying the da'wah communication method, the public is no longer restless and afraid of the spread of this understanding, because they are no longer radical
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Alkatiri, Anisah, Idaul Hasanah, and R. Tanzil Fawaiq Sayyaf. "STUDI KOMPARATIF METODE IJTIHAD MAJELIS ULAMA INDONESIA DAN BAHTSUL MASAIL NAHDLATUL ULAMA TENTANG FATWA VAKSIN ASTRAZENECA." Asy-Syari'ah 24, no. 1 (June 30, 2022): 141–62. http://dx.doi.org/10.15575/as.v24i1.16858.
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Abstract: This paper aims to compare the ijtihad methods used by the Indonesian Council of Ulema (MUI) and Bahtsul Masail Nahdlatul Ulama concerning the fatwa on the AstraZeneca COVID-19 vaccine. The study method is qualitative, with a normative legal approach and descriptive-comparative analysis. According to the findings of this study, MUI employs the type of ijtihad jama'iy (collective ijtihad) and interdisciplinary by using ijtihad bayani, ta'lili, and istishlahi methods in its ijtihad on the AstraZeneca vaccine. MUI declared in its fatwa that the AstraZeneca vaccine's legal origin is haram since it comes into touch with a haram substance or unclean during the production, namely trypsin which is produced from pig pancreas. However, the use of the AstraZeneca vaccine is temporarily permitted due to several reasons. While Bahtsul Masail in their ijtihad employs the type of ijtihad jama'iy and interdisciplinary ijtihad using the qauly and ilhaqy ijtihad methods. In their conclusion, Bahtsul Masail declared that the AstraZeneca vaccine is permissible to use under normal circumstances, particularly in an emergency, not only because it is safe but also because it is holy. However, in issuing a fatwa on the Covid-19 vaccine for AstraZeneca products, both MUI and Bahtsul Masail are pursuing the same goal: saving human lives (hifz al-nafs), and both institutions' decisions are based on reasonable and empirical considerations in the context of the public good, expecting that herd immunity would be achieved shortly in Indonesia, permitting it to be free from the Covid-19 pandemic quickly.Abstrak: Tulisan ini bertujuan untuk mengetahui perbandingan metode ijtihad Majelis Ulama Indonesia dan Bahtsul Masail Nahdlatul Ulama tentang fatwa vaksin AstraZeneca. Jenis penelitian yang digunakan yaitu kualitatif dengan menggunakan pendekatan hukum normatif dan teknik analisis deskriptif-komparatif. Hasil dari penelitian ini yaitu MUI dalam ijtihadnya mengenai vaksin AstraZeneca menggunakan jenis ijtihad jama’iy (kelompok) dan interdisipliner dengan menggunakan metode ijtihad bayani, ta’lili dan istishlahi. Dalam fatwanya, MUI menyatakan bahwa hukum asal vaksin AstraZeneca adalah haram karena pada proses produksinya bersentuhan dengan barang najis yaitu tripsin yang berasal dari pankreas babi. Namun, penggunaan vaksin AstraZeneca pada saat ini dibolehkan (mubah) untuk sementara dengan beberapa alasan kebolehan. Sedangkan Bahtsul Masail dalam ijtihadnya menggunakan jenis ijtihad jama’iy dan interdisipliner dengan menggunakan metode ijtihad qauly dan ilhaqy. Bahtsul Masail dalam putusannya menyatakan bahwa vaksin AstraZeneca hukumnya mubah digunakan dalam kondisi normal apalagi darurat bukan hanya karena tidak membahayakan namun juga karena suci. Meski demikian, baik MUI maupun Bahtsul Masail dalam menetapkan fatwa tentang vaksin Covid-19 produk AstraZeneca pada dasarnya memiliki tujuan yang sama yaitu demi menyelamatkan jiwa kemanusiaan (hifz al-nafs) di mana dalam keputusan yang dihasilkan oleh kedua lembaga sama-sama memiliki pertimbangan rasional dan empiris mengenai konteks kemaslahatan publik dengan harapan segera terwujud suatu kekebalan kelompok (herd immunity) di Indonesia sehingga dapat segera terbebas dari wabah Covid-19.
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Aufima, Zidna. "JUAL BELI BITCOIN DI INDODAX.COM. DALAM PERSPEKTIF SYARIAH." Notaire 1, no. 2 (April 9, 2019): 353. http://dx.doi.org/10.20473/ntr.v1i2.9702.
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AbstractThe use of bitcoin as a currency or payment instrument is prohibited by Indonesian Bank. However, bitcoin as an object of sell buy in the form of digital assets or intangible goods is traded on indodax.com. The method used is statute approach and conceptual approach. The results of this study can be known that the law of sell buy bitcoin on indodax.com in the perspective of sharia is forbidden because in fiqh, the contract of sell buy bitcoin on indodax.com. include fasid contract because bitcoin contains elements gharar, maysir, syubhat, and dharar as an object of sell buy so as to violate the provisions of sharia. Indonesian Ulema Council should issue National Sharia Board About Bitcoin. Keywords : Sell Buy, Bitcoin, Digital Assets, Indodax.com, The Perspective of Sharia AbstrakPenggunaan bitcoin sebagai mata uang atau alat pembayaran dilarang oleh Bank Indonesia. Namun, bitcoin sebagai obyek jual beli yang berbentuk aset digital atau barang tidak berwujud diperjualbelikan di indodax.com. Metode yang digunakan adalah statute approach dan conceptual approach. Hasil penelitian ini dapat diketahui bahwa hukum jual beli bitcoin di indodax.com dalam perspektif syariah adalah dilarang karena dalam fikih, akad jual beli bitcoin di indodax.com. termasuk akad yang fasid karena bitcoin mengandung unsur gharar, maysir, syubhat, dan dharar sebagai obyek jual beli sehingga melanggar ketentuan syariah. Seharusnya Majelis Ulama Indonesia (MUI) mengeluarkan Fatwa Dewan Syariah Nasional (DSN) tentang Bitcoin. Kata Kunci : Jual Beli, Bitcoin, Aset Digital, Indodax.com, Perspektif Syariah.
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Benny, Ridwan, Iswandi Syahputra, Azhari Akmal Tarigan, and Fatahuddin Aziz Siregar. "Islam Nusantara, ulemas, and social media: understanding the pros and cons of Islam Nusantara among ulemas of West Sumatera." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 163–88. http://dx.doi.org/10.18326/ijims.v9i2.163-188.
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The concept of Islam Nusantara, which is defined as Islam that accommodates the customs and culture of the (Indonesian) Archipelago, has been rejected by the West Sumatera branch of Indonesian Ulema Council (MUI). Meanwhile, other groups in West Sumatera support the Islam Nusantara concept. This article explains the pros and cons of Islam Nusantara among religious leaders in West Sumatera in the context of social media activities. Ulemas rejected Islam Nusantara in West Sumatera based on the perspective that Islam as a religion has reached peak perfection, adding the word Nusantara is, thus, unnecessary. Other religious leaders in West Sumatera have embraced Islam Nusantara based on the view that in terms of customs in Minangkabau, the principle of Adaik Bersandi Syarak, Syarak Bersandi Kitabullah is followed. This is a field study employing the qualitative method of approach. Data were obtained via in-depth interviews with four West Sumatran religious figures (ulemas) and subsequently analyzed in an interpretative and descriptive manner. The findings in this study show that the ulemas’ rejection of Islam Nusantara via Facebook indicates a shift in the definition of ulemas as religious leaders to that of opinion makers. This is a new finding that has never been studied before as it places the pros and cons of Islam Nusantara within the context of virtual culture. Consequently, this study has implications on the definition of ulemas as religious leaders overlapping with their part as opinion makers and opinion leaders in the current era of new media.Gagasan Islam Nusantara sebagai Islam yang mengakomodir adat dan budaya Nusantara ditolak kehadirannya oleh Majelis Ulama Indonesia wilayah Sumatera Barat. Sementara itu terdapat kelompok lain yang mendukung gagasan Islam Nusantara di Sumatera Barat. Artikel ini menjelaskan pro dan kontra di antara pemuka agama tentang Islam Nusantara di Sumatera Barat dalam konteks aktivitas di media sosial. Islam Nusantara di tolak oleh Ulama di Sumatera Barat didasari oleh pandangan umum bahwa Islam sebagai agama telah mencapai sempurna, sehingga tidak diperlukan penambahan kata Nusantara. Sedangkan pemuka agama lainnya menerima Islam Nusantara di Sumatera Barat karena didasari oleh pandangan umum bahwa adat di Minangkabau Sumatera Barat berpegang pada prinsip Adaik Bersandi Syarak, Syarak Bersandi Kitabullah. Data penelitian dikumpulkan melalui wawancara mendalam terhadap empat pemuka agama (ulama) di Sumatera Barat. Temuan penelitian ini menunjukkan bahwa aktivitas ulama yang menolak Islam Nusantara melalui facebook menggambarkan pergeseran makna Ulama dari religius leader ke opinion maker. Namun pergeseran tersebut justru mengokohkan ulama sebagai pemilik otoritas keagamaan. Temuan ini dapat berimplikasi pada terminologi ulama sebagai religius leader pada era media baru akan berhimpitan dengan terminologi opinion maker dan opinion leader sebagai terminologi baru pada era media baru.
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Hatta, Muhammad, Zulfan Zulfan, and Srimulyani Srimulyani. "Bedah mayat (autopsi) ditinjau dari perspekif hukum positif Indonesia dan hukum Islam." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 19, no. 1 (June 1, 2019): 27–52. http://dx.doi.org/10.18326/ijtihad.v19i1.27-52.
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Dalam hukum positif Indonesia, autopsi forensik diatur dalam Kitab Undang-Undang Hukum Pidana, Undang-Undang No. 8 Tahun 1981 tentang Kitab Undang-Undang Hukum Acara Pidana dan Undang-Undang Nomor 36 Tahun 2009 Tentang Kesehatan. Ketiga undang-undang tersebut membenarkan melakukan tindakan autopsi dengan tujuan untuk menegakkan keamanan, dan keadilan bagi masyarakat. Hasil pemeriksaan autopsi forensik akan tertuang dalam sebuah laporan tertulis dalam bentuk visum e repertum dapat digunkan sebaga alat bukti di pengadilan. Dalam hukum islam, autopsi forensik dilarang karena dapat merusak mayat dan melanggar kehormatan mayat. Namun, ada beberapa ulama membenarkan autopsi forensik dengan alasan untuk mewujudkan kemaslahatan ummat (mashalih mursalah) baik di bidang keamanan, keadilan, dan kesehatan. Berdasarkan Fatwa Majelis Ulama Indonesia Nomor 6 Tahun 2009 tentang Autopsi Jenazah menyebutkan bahwa pada dasarnya autopsi dilarang atau haram, namun dalam keadaan Darurat atau mendesak maka diperbolehkan. In Indonesia positive law, a autopsy is regulated in the Criminal Code, Law No. 8 of 1981 concerning the Criminal Procedure Code and Law Number 36 of 2009 concerning Health. The three laws justify carrying out autopsy actions with the aim of enforcing security, and justice for the community. The results of a forensic autopsy examination will be contained in a written report in the form of a post mortem report that can be used as evidence in court. In Islamic law, forensic autopsies are prohibited because they could damage a corpse and violate the honor of a corpse. However, there are some scholars who justify the forensic autopsy on the grounds of realizing the benefit of the ummah (mashalih mursalah) in the fields of security, justice and health. Based on the Fatwa of the Indonesian Ulema Council Number 6 of 2009 concerning the Body Autopsy states that basically autopsies are prohibited or haram, but in an emergency or urgent condition it is permissible.
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Hatta, Muhammad. "Bedah mayat (autopsi) ditinjau dari perspekif hukum positif Indonesia dan hukum Islam." Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 19, no. 1 (June 1, 2019): 27–52. http://dx.doi.org/10.18326/ijtihad.v1i1.27-52.
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Dalam hukum positif Indonesia, autopsi forensik diatur dalam Kitab Undang-Undang Hukum Pidana, Undang-Undang No. 8 Tahun 1981 tentang Kitab Undang-Undang Hukum Acara Pidana dan Undang-Undang Nomor 36 Tahun 2009 Tentang Kesehatan. Ketiga undang-undang tersebut membenarkan melakukan tindakan autopsi dengan tujuan untuk menegakkan keamanan, dan keadilan bagi masyarakat. Hasil pemeriksaan autopsi forensik akan tertuang dalam sebuah laporan tertulis dalam bentuk visum e repertum dapat digunkan sebaga alat bukti di pengadilan. Dalam hukum islam, autopsi forensik dilarang karena dapat merusak mayat dan melanggar kehormatan mayat. Namun, ada beberapa ulama membenarkan autopsi forensik dengan alasan untuk mewujudkan kemaslahatan ummat (mashalih mursalah) baik di bidang keamanan, keadilan, dan kesehatan. Berdasarkan Fatwa Majelis Ulama Indonesia Nomor 6 Tahun 2009 tentang Autopsi Jenazah menyebutkan bahwa pada dasarnya autopsi dilarang atau haram, namun dalam keadaan Darurat atau mendesak maka diperbolehkan. In Indonesia positive law, a autopsy is regulated in the Criminal Code, Law No. 8 of 1981 concerning the Criminal Procedure Code and Law Number 36 of 2009 concerning Health. The three laws justify carrying out autopsy actions with the aim of enforcing security, and justice for the community. The results of a forensic autopsy examination will be contained in a written report in the form of a post mortem report that can be used as evidence in court. In Islamic law, forensic autopsies are prohibited because they could damage a corpse and violate the honor of a corpse. However, there are some scholars who justify the forensic autopsy on the grounds of realizing the benefit of the ummah (mashalih mursalah) in the fields of security, justice and health. Based on the Fatwa of the Indonesian Ulema Council Number 6 of 2009 concerning the Body Autopsy states that basically autopsies are prohibited or haram, but in an emergency or urgent condition it is permissible.
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Kamal, Mustafa. "WAKAF TUNAI MENURUT PANDANGAN FIQH SYĀFI‘IYAH DAN FATWA MAJELIS ULAMA INDONESIA NO.2 TAHUN 2002 TENTANG WAKAF UANG." Jurnal Ilmiah Islam Futura 15, no. 1 (August 1, 2015): 93. http://dx.doi.org/10.22373/jiif.v15i1.560.
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This study discusses the cash waqf according to Syāfi‘iyah school and the Fatwa according to the Indonesian Ulema Council (MUI). The problem questions that want to be answered through this research are related to the notion of waqf in the view Syāfi‘iyah and MUI, cash waqf law in perspective and rationale Syāfi‘iyah against fatwa MUI and the cash endowments, as well as the understandingof cash waqf arguments. From this study, it is found that the MUI fatwa stipulates that charitable money is permissible or legal, while Syāfi‘iyah assumed that it is illegitimate. MUI underlying consideration in the opinion of Ḥanafī schools that allow endowments dirhams and dinars on the basis of istiḥsān bi al-'urf. Furthermore, according to the principle syafi'iyah waqf object is to be the principal eternal object or substance (baqā' 'aynih), which is not destroyed after use. Whereas money can be destroyed like food.
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Fahmi, Nazil, Nasaruddin Nasaruddin, and Fadliah Mubakkirah. "IMPLEMENTASI FATWA DEWAN SYARIAH NASIONAL MAJELIS ULAMA INDONESIA (DSN-MUI) NOMOR: 92/DSN-MUI/IV/2014 TERHADAP PEMBIAYAAN PADA PRODUK RAHN (STUDI PADA PEGADAIAN SYARIAH CABANG PALU PLASA)." Tadayun: Jurnal Hukum Ekonomi Syariah 1, no. 1 (July 31, 2020): 1–30. http://dx.doi.org/10.24239/tadayun.v1i1.1.
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This study aims to provide knowledge and understanding of the implementation of the National Sharia Council Fatwa of the Indonesian Ulema Council (DSN-MUI) Number: 92 / DSN-MUI / IV / 2014 concerning the financing of rahn products at the Pegadaian Syariah Branch Palu Plasa. This research was designed using descriptive research type, using a qualitative approach in data collection techniques. After the data is collected and passed the data analysis process, a conclusion is drawn using a deductive mindset. The results of this study indicate that the implementation reviewed in the Fatwa rules of the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) Number. 92 / DSN-MUI / IV / 2014 has stipulated that the fatwa on Financing accompanied by Rahn in all forms of financing or distribution of funds of Islamic Financial Institutions (LKS) may be guaranteed with collateral (rahn) in accordance with several provisions in the fatwa. So, financing on rahn products run by Pegadaian Syariah Branch Palu Plasa has met the provisions in the fatwa.
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Arifin, Zarul, and Hatoli Hatoli. "Application of Halal Certification by Indonesian Ulema Council on Electronic and Non-Consumption Products: Maslahah Perspective." Justicia Islamica 18, no. 1 (April 16, 2021): 115–31. http://dx.doi.org/10.21154/justicia.v18i1.2397.
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The background of this research is indications from those who criticize the granting of halal certification on electronic and non-consumption products. At the same time, the critics say that the granting of halal certification is only a religious capitalization, the mode of following the MUI trend, getting fees. Some say that this is the miss-perception. This research was conducted in August 2019. This study analyzes how MUI halal certification is in electronic and non-consumption products and how halal certification in electronic and non-consumption products is in perspective. This type of research is field research with an empirical sociological approach and descriptive qualitative research. Data collection techniques used are literature, interviews, and documentation based on secondary sources obtained from dictionaries, brochures, expert opinions, and religious leaders. Based on the study results, it is concluded that the application of MUI halal certification in electronic products is still voluntary, so there is no mandatory (obligation) from business actors to register their products in obtaining halal certification. The application of MUI halal certification in electronic and non-consumer products, firstly for refusingmudharat must take precedence over taking little benefit. Secondly, for companies or producers, applying for halal certification aims to provide a sense of security and comfort in the community and increase the added value of their products and finally, the existence of halal products even though they are non-consumption besides having benefits for people because they are more confident in the products used also giving benefit to the company and fulfilling the provisions in the Act.Theoretically, this research's benefits are expected to provide reading sources and guidelines for the development of science, especially in Islamic law related to halal certification by the Indonesian Ulema Council on electronic and non-consumer products. Practically, the results of this study are expected to provide clear information to the public regarding the application of halal certification by the Indonesian Ulema Council on electronic and non-consumption products.Penelitian ini dilatarbelakangi oleh adanya indikasi dari pihak yang mengkritisi pemberian sertifikasi halal pada produk elektronik dan non konsumsi, sedangkan yang mengkritik pemberian sertifikasi halal hanya sebagai kapitalisasi agama, modus mengikuti trend MUI, mendapat iuran dan ada yang bilang kaprah ini salah. Penelitian ini dilakukan pada bulan Agustus 2019. Penelitian ini bertujuan untuk menganalisis bagaimana sertifikasi halal MUI pada produk elektronik dan non konsumsi serta bagaimana penerapan sertifikasi halal pada produk elektronik dan non konsumsi. Jenis penelitian ini adalah penelitian lapangan dengan pendekatan sosiologis empiris, penelitian kualitatif deskriptif. Teknik pengumpulan data yang digunakan adalah studi pustaka, wawancara, dan dokumentasi berdasarkan sumber sekunder yang diperoleh dari kamus, brosur, pendapat ahli, dan pemuka agama. Berdasarkan hasil penelitian disimpulkan bahwa penerapan sertifikasi halal MUI pada produk elektronik masih bersifat sukarela, sehingga belum ada keharusan (kewajiban) dari pelaku usaha untuk mendaftarkan produknya untuk memperoleh sertifikasi halal. Penerapan sertifikasi halal MUI pada produk elektronik dan non-konsumen yang pertama menolak mudharat harus diutamakan daripada mengambil manfaat yang kecil. Kedua bagi perusahaan atau produsen, pengajuan sertifikasi halal bertujuan untuk memberikan rasa aman dan nyaman pada masyarakat serta meningkatkan nilai tambah produknya dan akhirnya keberadaan produk halal meskipun tidak dikonsumsi, selain bermanfaat bagi masyarakat. karena mereka lebih yakin produk yang digunakan juga menguntungkan perusahaan, serta memenuhi ketentuan di UU. Secara teoritis, manfaat penelitian ini diharapkan dapat memberikan sumber bacaan dan pedoman bagi pengembangan ilmu pengetahuan khususnya di bidang syariat Islam terkait penerapan sertifikasi halal oleh Majelis Ulama Indonesia pada produk elektronik dan non konsumen. Secara praktis, hasil penelitian ini diharapkan dapat memberikan informasi yang jelas kepada masyarakat terkait penerapan sertifikasi halal oleh Majelis Ulama Indonesia pada produk elektronik dan non konsumsi.
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Hidayat, Muhammad Rifqi, and Dhofir Catur Bashori. "Studi Komparatif Fatwa Dewan Syariah Nasional MUI Nomor 4 Tahun 2000 Tentang Murabahah dengan Fatwa Dewan Syariah Nasional MUI Nomor 111 Tahun 2011 Tentang Akad Jual Beli Murabahah; Apa yang Berubah?" At-Tasharruf "Jurnal Kajian Ekonomi dan Bisnis Syariah" 2, no. 1 (April 25, 2020): 1–7. http://dx.doi.org/10.32528/at.v2i1.3972.
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The purpose of this study is to determine the changes in the Fatwa of the National Sharia Council (DSN) of the Indonesian Ulema Council (MUI) Number 111 of 2017 concerning Murabahah Sale and Purchase Agreement with its predecessor, namely Fatwa DSN-MUI Number 4 of 2000 concerning Murabahah. This study uses a qualitative method with a literature study approach. We collected the data using documentation techniques, and analyzed it using comparative techniques. The results showed that there was a change in the legal basis, the division of the murabahah contract into two types (murabahah 'adiyat and murabahah li al-amri bi al-syira'), the form of general provisions, and the addition of several new special provisions to complement the fourth fatwa. Tujuan penelitian ini adalah untuk mengetahui perubahan-perubahan yang ada pada Fatwa Dewan Syariah Nasional (DSN) Majelis Ulama Indonesia (MUI) Nomor 111 Tahun 2017 tentang Akad Jual Beli Murabahah dengan fatwa pendahulunya, yaitu Fatwa DSN-MUI Nomor 4 Tahun 2000 tentang Murabahah. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi pustaka. Data penulis kumpulkan dengan teknik dokumentasi, untuk kemudian penulis analisa menggunakan teknik komparasi. Hasil penelitian menunjukkan bahwa terjadi perubahan pada bagian dasar hukum, pembagian akad murabahah menjadi dua jenis (murabahah ‘adiyat dan murabahah li al-amri bi al-syira’), bentuk ketentuan umum, dan penambahan beberapa ketentuan khusus baru untuk melengkapi Fatwa DSN Nomor 4.
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Gayo, Ahyar Ari, and Ade Irawan Taufik. "KEDUDUKAN FATWA DEWAN SYARIAH NASIONAL MAJELIS ULAMA INDONESIA DALAM MENDORONG PERKEMBANGAN BISNIS PERBANKAN SYARIAH (PERSPEKTIF HUKUM PERBANKAN SYARIAH)." Jurnal Rechts Vinding: Media Pembinaan Hukum Nasional 1, no. 2 (August 31, 2012): 257. http://dx.doi.org/10.33331/rechtsvinding.v1i2.100.
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<p>Di dalam perbankan syariah, disamping peraturan perundang-undangan, para prak Ɵ si perbankan syariah juga memerlukan Fatwa Dewan Syariah Majelis Ulama Indonesia (DSN-MUI) sebagai acuan dalam mejalankan praktek perbankan syariah. Permasalahannya adalah apakah Fatwa DSN-MUI secara langsung mengikat bagi pelaku perbankan syariah. Dengan menggunakan metode peneli Ɵ an yuridis sosiologis diperoleh jawaban bahwa Fatwa DSN-MUI merupakan perangkat aturan yang bersifat Ɵ dak mengikat dan Ɵ dak ada paksaan secara hukum bagi sasaran diterbitkannya fatwa untuk mematuhi ketentuan fatwa tersebut, namun di sisi lain, berdasarkan peraturan perundang-undangan yang berlaku, adanya kewajiban bagi regulator (Bank Indonesia) agar materi muatan yang terkandung dalam Fatwa DSN-MUI diserap dan ditransformasikan sebagai prinsip-prinsip syariah dalam materi muatan peraturan perundang-undangan. Keberadaan Fatwa DSN-MUI semakin menunjukan peranannya sebagai pedoman pelaksanaan prinsip-prinsip syariah dalam perbankan syariah sejak diberlakukannya Undang-Undang No. 21 Tahun 2008 tentang Perbankan Syariah. Hambatan dalam penerapan Fatwa DSN- MUI dalam kegiatan perbankan syariah, antara lain fatwa yang sulit untuk diterjemahkan atau sulit diaplikasikan dalam peraturan perbankan dan fatwa DSN-MUI yang Ɵ dak selaras dengan hukum posi Ɵ f.</p><p>In the Islamic banking, besides legisla Ɵ on, the prac Ɵ Ɵ oners of Islamic banking also requires the Na Ɵ onal Sharia Board – Indonesian Council of Ulema ’ s Fatwa (DSN-MUI) as a reference in prac Ɵ ce carry out Islamic banking. The problem is is whether the DSN-MUI Fatwa is directly Ɵ ed to the perpetrators of Islamic banking. By using the methods of sociological juridical research obtained answers that DSN-MUI Fatwa is a set of rules which are not binding and there is no legal compulsion for the target to comply with the fatwa issued the fatwa, but on the other side, based on legisla Ɵ on in force, the obliga Ɵ on for the regulator (Bank Indonesia) that the substance contained in the DSN-MUI Fatwa absorbed and transformed the Islamic principles in the substance of legisla Ɵ on. The presence of DSN-MUI Fatwa has grown from its role as the guidelines for the implementa Ɵ on of sharia principles in Islamic banking since the enactment of Law No. 21 of 2008 on Islamic Banking. Obstacles in the implementa Ɵ on of DSN-MUI fatwa in Islamic banking ac Ɵ vi Ɵ es, including fatwas that are di ffi cult to translate or di ffi cult to apply in banking regula Ɵ on and DSN-MUI fatwa is not aligned with the posi Ɵ ve law</p>
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Abubakar, Alyasa', and Ali Abubakar. "Hukum Vaksin MR: Teori Istihalah dan Istihlak versus Fatwa MUI." Media Syari'ah : Wahana Kajian Hukum Islam dan Pranata Sosial 23, no. 1 (June 30, 2021): 1. http://dx.doi.org/10.22373/jms.v23i1.8485.
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Measles and rubella are infectious diseases that cause very dangerous diseases throughout the world. Both diseases are incurable; can only be prevented by administering the MR (Measles Rubella) vaccine. However, in Indonesia, the implementation of vaccination for these two diseases did not run smoothly due to the circulation of information that the basic ingredients or the process of making vaccines involved elements of pigs. On that basis, the Indonesian Ulema Council issued Fatwa Number 33 of 2018 concerning the Use of Mr (Measles Rubella) Vaccine Products from SII (Serum Institute Of India) for Immunization which stipulates that "the use of vaccines that utilize pig elements and their derivatives is unlawful". The MUI equates the involvement of pork as the main ingredient and as a medium for making vaccines. This paper relates the fatwa to the prohibition of certain objects in the Qur'an, hadith, and interpretations made by scholars, especially related to the theory of istihālah (perfect change) and istihlāk (mixing). Both of these theories are used in the thought of the scholars of schools and at the present time, especially in objects that are changed through fermentation and synthetic processes, which can be called chemical engineering. Campak dan rubella merupakan penyakit infeksi yang mengakibatkan pernyakit sangat berbahaya di seluruh dunia. Kedua penyakit tidak dapat diobati; hanya dapat dicegah dengan pemberian vaksin MR (Measles Rubella). Namun demikian, di Indonesia, pelaksanaan vaksinasi untuk kedua penyakit ini tidak berjalan lancar karena beredarnya informasi bahwa bahan dasar atau proses pembuatan vaksin terlibat unsur babi. Atas dasar itu, Majelis Ulama Indonesia menerbitkan Fatwa Nomor 33 Tahun 2018 tentang Penggunaan Vaksin Mr (Measles Rubella) Produk dari SII (Serum Intitute Of India) untuk Imunisasi yang menentukan bahwa “penggunaan vaksin yang memanfaatkan unsur babi dan turunannya hukumnya haram”. MUI menyamakan keterlibatan unsur babi sebagai bahan utama dan sebagai media pembuatan vaksin. Tulisan ini mengubungkan fatwa tersebut dengan keharaman benda tertentu dalam al-Qur'an, hadis, dan penafsiran yang dilakukan para ulama, terutama terkait dengan teori istihālah (perubahan sempurna) dan istihlāk (percampuran). Kedua teori ini digunakan dalam pemikiran para ulama mazhab dan pada masa sekarang, terutama sekali pada benda-benda yang berubah melalui proses fermentasi dan sintetis, yang dapat disebut sebagai rekayasa kimiawi.
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Komalasari, Ratna, Tegar Nuryitmawan, Sutyastie Soemitro Remi, and Ferry Hadiyanto. "HOW DOES HALAL FOOD ON YOUR PLATE PUNCH INDONESIA’S ECONOMY?" Jurnal Ekonomi Syariah Teori dan Terapan 7, no. 12 (December 26, 2020): 2385. http://dx.doi.org/10.20473/vol7iss202012pp2385-2398.
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ABSTRAKPenelitian ini bertujuan menganalisa kontribusi sektor industri makanan halal terhadap perekonomian Indonesia. Penelitian ini menggunakan pendekatan analisis Input-Output, dengan data sektor industri olahan makanan yang berasal dari tabel Input-Output Badan Pusat Statistik (BPS) 2010. Sesuai dengan Standarisasi Fatwa Halal Majelis Ulama Indonesia Nomor 4 Tahun 2003, riset ini menggunakan variabel teknis berupa sektor industri makanan yang mengeluarkan sektor non-halal berupa minuman beralkohol. Berdasarkan analisis I-O diketahui bahwa sektor industri makanan halal berkontribusi kepada perekonomian Indonesia melalui multiplier. Sektor primer dari indutri makanan halal adalah sub sektor minyak hewani dan nabati yang akan meningkatkan output seluruh sektor perekonomian sebesar Rp 1,5 Triliun. Sedangkan dari sisi pendapatan masyarakat sub sektor unggulan industry makanan halal adalah minuman tidak beralkohol dengan tingkat income multiplier Rp 0,193. Dapat disimpulkan bahwa sektor industri makanan halal di Indonesia memiliki potensi yang lebih kuat dari sisi produksi dibandingkan dengan pendapatan masyarakat.Kata Kunci: Industri Halal, Makanan Halal, Input-Output, Analisis Multiplier, Indonesia. ABSTRACTThis research’s objective is to analyze the contribution of halal food industry sector towards the economy of Indonesia. This research uses Input-Output analysis approach, using the data of processed food industry sector originated from the Input-Output table released by The Central Bureau of Statistics (BPS) in 2010. Corresponds with Fatwah of Indonesian Ulema Council on Halal Standardization number 4, year 2013, this research uses technical variable in the form of food industry sector which excludes the non-halal sector that is alcoholic beverages. Based on the I-O analysis, it is known that halal food industry sector is contributing to Indonesia’s economic growth through multiplier. Primary sector from halal food industry is subsector of animal and vegetable oil which will increase the whole output of economic sectors as much as 1,5 trillion Rupiah. Wherein from the perspective of national income, leading subsector of halal food industry is non-alcoholic beverages with the increase of income multiplier as much as 0,193 trillion Rupiah. From the findings, it can be concluded that halal food industry sector in Indonesia has a more significant potential, production-wise, compare to the national income.Keywords: Halal Industry, Halal Food, Input-Output, Multiplier analysis, Indonesia.
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Aliyanti, Fitri Eka. "The Implementation of Halal Supply Chain Management on Processed Meat Products in Yogyakarta." Journal of Islamic Economics Lariba 8, no. 1 (July 26, 2022): 15–32. http://dx.doi.org/10.20885/jielariba.vol8.iss1.art2.
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The implementation of Law No. 33/2014 on Undang-Undang Jaminan Produk Halal (UUJPH) has become apparent with establishing Badan Penyelenggara Jaminan Produk Halal (BPJPH/Halal Products Certification Agency). The government plays a significant role in guaranteeing halal products for the community because Muslim consumers cannot validate massive credential halal products. In creating a halal product, it will undergo a process from raw materials to ready-to-consume products. There are eleven criteria for the Halal Assurance System in Indonesia, which become the guidelines for conducting halal product audits. One of them is the traceability aspect. It is the critical point in conducting studies on the halal supply chain. The research aims to explain the implementation of supply chain management in restaurants or stalls in Yogyakarta with halal certification from Majelis Ulama Indonesia (MUI/ Indonesian Ulema Council). It also analyses halal principles in supply chain management on processed meat products among restaurants or stalls in Yogyakarta. Also, it aims to identify problems among entrepreneurs of processed meat products in implementing halal supply chain management. The researchers implemented qualitative research with a descriptive analysis approach. The data were obtained from interviews and observations with entrepreneurs, slaughterhouse owners, and BPJPH. The researchers also conducted Focus Group Discussion (FGD) with the management of LPPOM MUI DIY. The second approaches are the data triangulation methods. Respondents were selected with the purposive sampling method. The data obtained were then analyzed with Atlas.ti software application. The results indicate that the entrepreneurs who have been halal certificated are highly likely apply halal principles in their business lines. Additionally, most entrepreneurs who run a halal business do not have any significant problem implementing halal supply chain management.Keywords: Management, Supply Chain, Halal, Halal Products, Meat
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Mun'im, Zainul. "ARGUMEN FATWA MUI TENTANG PLURALISME AGAMA DALAM PERSPEKTIF HAK ASASI MANUSIA." Asy-Syari'ah 23, no. 2 (September 2, 2022): 205–28. http://dx.doi.org/10.15575/as.v23i2.13817.
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Abstract: The authority to issue fatwa in Indonesia sometimes puts Indonesia Ulema Council (MUI) under the microscope, where society criticize some of MUI’s fatwas. One of fatwas that raise pros and cons in society is religious freedom matters. Their fatwas on deviant groups and sects are widely regarded as a threat to religious freedom in Indonesia. Based on this explanation, this study aims to discuss the suitability of the legal reasoning in the MUI fatwa regarding the digression of religious pluralism with human rights instruments. This MUI fatwa will be studied using the theory of religious freedom instruments of David Llewellyn, which human rights enforcement agencies have widely used. This study has two conclusions. Firstly, most of the MUI legal reasoning are based on the classic books of Quranic and hadith interpretation. Secondly, the MUI fatwa on religious pluralism is intended to maintain public order, which is one of permissible restriction on degradable-human rights.Abstrak: Sepak terjang Majelis Ulama Indonesia (MUI) menjadi suatu yang menarik untuk dikaji, khususnya terkait argumen dan peran fatwa-fatwanya dalam dinamika hukum di Indonesia. Hal ini penting untuk dikaji karena MUI telah menjadi lembaga yang dianggap paling otoritatif dalam menerbitkan sebuah fatwa di Indonesia. Meski demikian, fatwa-fatwa MUI sering menimbulkan pro dan kontra di tengah masyarakat, khususnya dalam persoalan kebebasan beragama. Fatwa-fatwanya tentang kelompok dan aliran menyimpang banyak dianggap sebagai ancaman atas kebebasan beragama di Indonesia. Atas dasar penjelasan di atas, penelitian ini bertujuan untuk membahas kesesuaian argumen dalam fatwa MUI tentang kesesatan paham pluralisme agama dengan instrumen-instrumen hak asasi manusia. Fatwa MUI tersebut akan dikaji menggunakan teori instrumen kebebasan beragama David Llewellyn yang telah banyak digunakan oleh lembaga-lembaga penegak HAM. Penelitian ini menggunakan pendekatan kualitatif dengan dua hasil penelitian. hasil penelitian pertama menunjukkan mayoritas argumen MUI dalam fatwanya tentang pluralisme agama bersifat normatif, yakni berupa ayat-ayat al-Quran dan hadis dengan berlandaskan kepada penafsiran-penafsiran para ulama klasik. Kedua menunjukkan bahwa fatwa MUI tentang pluralisme agama ini juga menggunakan argumen hak asasi manusia. Argumen tersebut dapat dipahami dari alasan menjaga ketertiban umum yang menjadi dasar keputusan fatwa MUI tentang kesesatan pluralisme agama.
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Abidin, Zaenal. "Strategi Majelis Ulama Indonesia (Mui) Desa Dalam Meningkatkan Pemahaman Moderasi Beragama Studi Kasus di Desa Tegal Waru Kecamatan Ciampea Kabupaten Bogor." Edusifa: Jurnal Pendidikan Islam 7, no. 1 (July 30, 2022): 34–43. http://dx.doi.org/10.56146/edusifa.v7i1.36.
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ABSTRACT
Strategy of the Indonesian Ulema Council (MUI) in Increasing Understanding of Religious Moderation. Case Study at MUI Village, Ciampea District, Bogor Regency. Islamic education study program. Sirojul Falah Bogor Tarbiyah College. This study aims to determine how the strategy of the MUI in Ciampea Village in increasing understanding of religious moderation and the obstacles faced in carrying out its programs.
This type of research uses a qualitative approach, with a case study method while the data analysis method is descriptive. The data sources used are primary data, and secondary data. Data analysis techniques were carried out by reducing data, presenting data, and taking data obtained from sources related to the local MUI program.
The results obtained are that with the running of programs and activities carried out by MUI, it can pay attention to improving the quality of public understanding so that they understand more about religion and knowledge taught in Islam which are then conveyed by scholars and scholars to every community, especially minorities.
Keywords: Strategy, MUI, Religious Moderation
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Azizah, Aisyatul. "Status Hukum Khitan Perempuan (Perdebatan Pandangan Ulama dan Permenkes RI No.1636/MENKES/PER/XI/2010)." Musãwa Jurnal Studi Gender dan Islam 19, no. 2 (March 10, 2021): 173–86. http://dx.doi.org/10.14421/musawa.2020.192.173-186.
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Khitan bagi laki-laki adalah wajib. Hal ini berbeda dengan khitan perempuan. Permasalahan ini menuai kontroversi baik terkait praktik dan status hukum. Polemik besar bergulir pasca Majelis Ulama Indonesia (MUI) berfatwa No. 9A tahun 2008. Legal himbauan ini mengatur pelarangan khitan terhadap perempuan. Pelarangan juga dimaklumatkan WHO (World Health Organitation), badan kesehatan dunia ini mengungkapkan dampak negatif pada praktik khitan perempuan. Data 140 juta perempuan mengalami pendarahan, gangguan buang air kecil, kista, dan kemandulan akibat berkhitan. LSM kemudian memvonis khitan perempuan berbahaya. Larangan tanpa tegas pada khitan perempuan juga diterbitkan kementerian Kesehatan yang membatalkan Permenkes Nomor 1636/MENKES/PER/XI/2010 dengan Permenkes Nomor 6 Tahun 2014. Hal ini menjadikan aturan khitan perempuan kurang jelas dimasyarakat. Dalam status Hukum Positif dan agama,tidak ada pelarangan maupun penganjuran secara mutlak. Namun demikian, khitan perempuan merupakan tradisi yangdipercaya sebagai penyempurna agama dalamajaran pada prilaku kesopanan. Di Indonesia, khitan perempuan dirayakan khusus dan sebagai argumen pelestarian adat dan budaya.[Circumcision for men is mandatory in Islamic Syari’ah. It is different from female circumcision. The issue is reaping controversy both practice and legal status. Public polemics is one reason in the Indonesian Ulema Council (MUI) fatwa No. 9A of 2008. The law stipulates the prohibition of female circumcision. The prohibition is announced by the WHO (World Health Organization), the world health agency that reveals negative things in female circumcision. Data on 140 million women experienced bleeding, urination problems, cysts, and infertility due to circumcision. NGOs is the next convicted female circumcision as a dangerous practice. Health Ministry also published an unequivocal prohibition on female circumcision, which canceled the Ministry rule (Permenkes) No. 1636 / MENKES / PER / XI / 2010 with Permenkes No. 6/2014. It makes the concept of rules for female circumcision less clear in society. In the status of positive law and religion, there is no absolute prohibition or recommendation. However, female circumcision is a culture believed as a religious accomplishment to make polite women. In Indonesia, female circumcision is special celebrations and argument for the preservation of tradition and culture.]
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Suryono, Suryono, Yani Istadi, Rahmawati S. Praptiningsih, Hudan Taufiq, Sukijan Athoillah, and Widiyanto Widiyanto. "Global Halal Center - Unissula mengabdi untuk menyelamatkan umat melalui penyusunan istrumen Muslim Friendly." Indonesian Journal of Community Services 1, no. 1 (April 30, 2019): 1. http://dx.doi.org/10.30659/ijocs.1.1.1-15.
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AbstrakIndonesia adalah negara dengan mayoritas penduduk beragama Islam, dengan jumlah lebih dari 87 % total penduduknya. Jumlah yang tidak kecil ini merupakan sasaran yang harus diselamatkan dari fasilitas pelayanan barang dan jasa yang merugikan dari sisi peribadatan mereka. Memberikan jaminan aman dari sisi penyedia jasa adalah langkah yang akan ditempuh oleh pusat studi Global Halal Center-UNISSULA(PS GHCU), melalui upaya penciptaan instrumen Muslim Friendly berbagai sektor jasa. Tujuan dari aktifitas yang dilakukan oleh GHCU adalah membuat instrumen yang bisa digunakan untuk mengkualifikasikan tingkat keamanan menurut nilai-nilai Islam (Muslim Friendly) dari suatu unit/lembaga yang memberikan pelayanan jasa pada konsumen/pelanggan muslim, dalam kategori pratama, utama dan paripurna. Proses penyusunan dilakukan melalui kegiatan seminar dan workshop yang mengikutkan peserta masyarakat umum, akademisi dan mahasiswa dengan narasumber dari Majelis Ulama Indonesia, Badan Penyelenggara Jaminan Produk Halal, Institute Pengkajian Halal Malaysia, dan Majelis Upaya Kesehatan Syariah Indonesia. Hasil dari aktivitas kegiatan ini adalah lima instrumen pokok dalam sektor jasa yang meliputi Muslim Friendly for Dental Clinic Rating System, Muslim Friendly for Pharmacy Rating System, Muslim Friendly for Aesthetic Clinic Rating System, Muslim Friendly for Microfinance Rating System, dan Muslim Friendly for Slaughterhouse Rating System.Kata kunci: Apotek; keuangan mikro; klinik; Muslim Friendly; pemotongan hewanAbstractIndonesia is a country with a majority of the population of Islam, with more than 87% of the total population. This population must be saved from the service facilities of goods and services that harm their worship. Providing safe guarantees from the service provider side is a step that will be taken by the Global Halal Center-UNISSULA (PS GHCU) study center, through efforts to create a "Muslim Friendly " instrument in various service sectors. The purpose of the activities carried out by GHCU is to create instruments that can be used to qualify the level of security according to Muslim Friendly values of a unit / institution that provides services to Muslim consumers / customers, in the pre-primary, primary and plenary categories. The drafting process was carried out through seminars and Workshops that included general public participants, academics and students with speakers from the Indonesian Ulema Council, Halal Product Guarantee Organizing Agency, Malaysian Halal Assessment Institute, and Indonesian Sharia Health Effort Assembly. The results of these activities are the five main instruments in the service sector which include Muslim Friendly for Dental Clinic Rating System, Muslim Friendly Pharmacy Rating System, Muslim Friendly for Aesthetic Clinic Rating System, Muslim Friendly for Microfinance Rating System, and Muslim Friendly for Slaughterhouse Rating System.Keywords: Pharmacy; microfinance; clinics; Muslim Friendly; animal slaughter
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Fitriani, Hanik. "Proyeksi Potensi Pengembangan Pariwisata Perhotelan Dengan Konsep Syariah." Muslim Heritage 3, no. 1 (June 2, 2018): 45. http://dx.doi.org/10.21154/muslimheritage.v3i1.1257.
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Abstract: The Islamic-based economic sector has recently increased significantly. It includes culinary, Islamic finance, insurance, fashion, cosmetics, pharmaceutical, entertainment, and tourism sectors. They occupy the concept of halal in every its product. One of the economic sector of Islam which has growth significantly is lifestyle products in the syariah tourism sector. The tourism business is certainly very closely related to the accommodation business, particularly the hospitality commerce. This study aims to scrutinize the projection of Tourism Potential Development which applied Sharia concepts in Indonesia. The results of this present study indicates that: firstly, sharia hotels is an accommodation service adheres to the principles of Islamic teaching guidelines. Secondly, `some authorities stated that the development of sharia hotels in Indonesia is still dawdling, although the Indonesian Ulema Council (MUI) has issued requirement standard for syariah labeling to the hospitality business. However, the form and stage for management of this sharia system is still uncertain. As a result, many sharia hotel businessmen are intended to implement their own concept and do not legalize it. This lead to the low quality of management. It is suggested that sharia hotels should be supported by such Sharia Supervisory Board.Abstrak: Sektor ekonomi berbasis Islam akhir-akhir ini meningkat secara signifikan, Sektor tersebut diantaranya kuliner, keuangan Islam, industri asuransi, fashion, kosmetik, farmasi, hiburan, dan pariwisata. Dimana keseluruhan sektor itu mengusung konsep halal dalam setiap produknya. Sektor ekonomi Islam yang telah mengalami pertumbuhan yang signifikan dalam produk lifestyle di sektor pariwisata adalah pariwisata syariah. Industri pariwisata tentunya sangat berhubungan erat dengan bisnis akomodasi, khususnya bisnis perhotelan. Penelitian ini bertujuan menelaah tentang Proyeksi Potensi Pengembangan Pariwisata Perhotelan Dengan Konsep Syariah Di Indonesia. Hasil penelitian ini menunjukkan bahwa: pertama, hotel syariah merupakan suatu jasa akomodasi yang beroperasi dan menganut prinsip- prinsip pedoman ajaran Islam. Kedua, menurut penulis perkembangan hotel syariah di Indonesia masih terlalu lambat bahkan dapat dikatakan stagnan, meskipun Majelis Ulama Indonesia (MUI) telah mengeluarkan standarisasi label syariah kepada bisnis perhotelan, namun bentuk dan tahapan pengurusan format syariah ini masih belum jelas adanya. Dampaknya, banyak pebisnis hotel syariah yang lebih mengimplementasikan konsep hotel syariah mereka dengan berdasarkan aturan-aturan Islam, dan tidak melegalkan bisnis mereka sehingga kualitas pengelolaan dan pengoperasiaannya kadang masih belum maksimal oleh karena itu, hotel syariah sebaiknya didukung oleh semacam Dewan Pengawasan Syariah (DPS).