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All Journal DE JURE Dimas: Jurnal Pemikiran Agama untuk Pemberdayaan MUSLIM HERITAGE: JURNAL DIALOG ISLAM DENGAN REALITAS Al-Ihkam: Jurnal Hukum dan Pranata Sosial Jurnal Akuntansi dan Ekonomika SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Dinamisia: Jurnal Pengabdian Kepada Masyarakat Jurnal Ius Constituendum Transformatif Martabe : Jurnal Pengabdian Kepada Masyarakat Al-Tazkiah : Jurnal Bimbingan dan Konseling Islam Jurnal Pembelajaran Pemberdayaan Masyarakat (JP2M) Reswara: Jurnal Pengabdian Kepada Masyarakat Thufuli: Jurnal Ilmiah Pendidikan Islam Anak Usia Dini Jurnal Ilmiah Ahwal Syakhshiyyah (JAS) Riwayah : Jurnal Studi Hadis Journal of Transcendental Law Urwatul Wutsqo : Jurnal Studi Kependidikan dan Keislaman Hakam : Jurnal Kajian Hukum Islam dan Hukum Ekonomi Islam Jurna Ilmiah Hukum Keluarga Islam Al Hurriyah : Jurnal Hukum Islam Al-Maqashid: Journal of Economics and Islamic Business Bulletin of Indonesian Islamic Studies Muslim Heritage Asian Journal of Law and Humanity INJECT Interdisciplinary Journal of Communication
Shofiatul Jannah
Universitas Islam Malang
Religion Agriculture, Biological Sciences & Forestry Arts Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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ANALISIS HUKUM ISLAM TERHADAP FATWA MAJELIS ULAMA INDONESIA NOMOR 115/DSN-MUI/IX/2017 TENTANG AKAD MUDHARABAH PADA PROGRAM TABUNGAN BANK SYARIAH INDONESIA Aliyyah Bilqis Ramadhianti; Ibnu Jazari; Shofiatul Jannah
Jurnal Hikmatina Vol 4, No 2 (2022): Jurnal Ilmiah Hukum Keluarga Islam (Ahwal al-Syakhshiyyah )
Publisher : Prodi Ahwal syakhshiyyah Fakultas Agama Islam UNISMA

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (756.738 KB)

Abstract

Setiap orang membutuhkan tabungan untuk menyimpan uangnya, di era modern ini banyak bank yang menyediakan tabungan dan investasi jangka panjang bagi masyarakat. Salah satunya adalah BSI, dimana memberikan layanan syariah bagi masyarakat yang ingin berinvestasi atau mengelola modalnya agar tetap berjalan dan dapat memperoleh keuntungan secara syariah. Mudharabah dapat diartikan sebagai akar dari kerjasama bisnis antara dua pihak, yaitu antara pengelola usaha yang disebut mudharib dan pemilik modal yang disebut shahibul maal. Melalui pembiayaan ini, pemodal memperoleh bagi hasil secara terus menerus selama usaha masih berjalan. Keuntungan yang diperoleh dibagi berdasarkan kesepakatan yang telah ditentukan oleh kontrak awal. Istilah mudharabah dengan arti bepergian untuk berdagang digunakan oleh para ahli (penduduk) Irak. Sedangkan ahli (penduduk) Hijaz menggunakan istilah qiradh, yang diambil dari kata qardh yang berarti memotong. Dinamakan demikian, karena pemilik modal memotong sebagian hartanya untuk diperdagangkan oleh amil dan memotong sebagian keuntungannya.Kata kunci: Fatwa, Majelis Ulama Indonesia, Akad Mudharabah, Tabungan, Bank, Bank Syariah Indonesia, Investasi
PENINGKATAN USAHA KECIL INDUSTRI RUMAH TANGGA JAMU TRADISIONAL BERBAHAN DASAR “TANAMAN TOGA” DI KELURAHAN KEDUNGKANDANG KOTA MALANG Noer Aini; Mustaufir Mustaufir; Warsito Warsito; Shofiatul Jannah
Martabe : Jurnal Pengabdian Kepada Masyarakat Vol 5, No 7 (2022): Martabe : Jurnal Pengabdian Kepada Masyarakat
Publisher : Universitas Muhammadiyah Tapanuli Selatan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31604/jpm.v5i7.2474-2480

Abstract

Industri kecil rumah tangga saat ini telah banyak ditekuni oleh masyarakat sebagai bentuk usaha untuk meningkatkan kesejahteraan. Salah satunya adalah industri rumah tangga yang mengelola jamu tradisional berbahan baku tanaman toga milik Ibu Fitroh yang berlokasi di kelurahan Kedungkandang kecamatan Kedungkandang kabupaten Malang. Namun industri jamu tradisional tersebut masih mengalami beberapa kendala seperti, kendala dalam meningkatkan kualitas dan kuantitas produksi jamu tradisional yang disebabkan beberapa faktor antara lain: minimnya pengetahuan tentang cara mengolah jamu yang bersih dan sehat, penggunaan alat yang masih tradisional belum tersentuh IPTEK,  dan bagaimana cara pengemasan yang bagus serta cara memasarkan produk. Adapun metode pengabdian masyarkat ini adalah sosialisasi yaitu memberikan materi serta alat inovasi guna mengembangkan dan meningkatkan industri rumah tangga jamu tradisional. Hasil dari pengabdian kepada masyarakat ini antara lain memberikan pendampingan dalam mengambangkan alat berbasis teknologi, menyediakan pelatihan dan pendampingan dalam pembuatan jamu yang bersih dan sehat, managemen pemasaran serta menyediakan pelatihan tentang managemen pengeloaan dan managemen keuangan.
Panaik Money of Bugis’ Customary Marriage in the Perspective of Islamic Law and Positive Law in Indonesia Shofiatul Jannah; Mufidah CH; Suwandi Suwandi
Journal of Transcendental Law Volume 3, No 2, 2021
Publisher : Law Doctoral Program Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/jtl.v3i2.17375

Abstract

This article discusses the giving of panaik money to the Bugis marriage customs outside of the dowry obligation. This culture has long been carried out at traditional Bugis weddings. The custom of giving panaik money has become a topic of discussion among academics because it is not included in the pillars and conditions of marriage in Islam or positive law. This is a custom that is sometimes considered burdensome to the prospective groom to cause the marriage to be annulled. This research is library research with a normative approach. It uses a qualitative method, namely, observing and reviewing the obligation to give money for traditional Bugis marriages outside of the dowry. The results of the panaik money research in the study of Islamic law do not conflict with the terms and pillars of marriage. As for the positive legal view, in this case, Law Number 1 of 1974 concerning Marriage concludes that panaik money does not conflict with formal or material requirements, namely in articles 6 to 10, which explain the existence of cultural fusion between customary law and Islamic law in Indonesia which has been recognized. As part of the source of material law in Indonesia. As for the cultural pattern of Bugis ethnic marriage, panaik money is a form of respect and appreciation from the male family to the female family.Panaik Money, Islamic Law, Positive Law, Cultural Customs
PENINGKATAN KUALITAS USAHA SAMBEL PECEL DI KELURAHAN KEDUNGKANDANG KOTA MALANG Dini Sri Damayanti; Shofiatul Jannah; Margianto Margianto; Bahroin Budiya
RESWARA: Jurnal Pengabdian Kepada Masyarakat Vol 4, No 1 (2023)
Publisher : Universitas Dharmawangsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.46576/rjpkm.v4i1.2270

Abstract

Salah satu kewajiban dosen adalah melaksanakan pengabdian kepada masyarakat (PKM) untuk mengaplikasikan teknologi dari kampus kepada masyarakat. Program pengabdian masyarakat ini sangat mendapatkan dukungan dari pihak universitas dalam bentuk pemberian dana HI-ma bagi dosen. Tujuan pengabdian masyarakat bertujuan untuk meningkatkan kuantitas dan kualitas produksi serta memperbaiki manajemen keuangan dalam industri rumah tangga sambel pecel “Ibu Siti Maesaroh”. Metode Mitra dalam kegiatan pengabdian masyarakat adalah industri rumah tangga sambel pecel “Ibu Siti Maesaroh” yang berlokasi Jl. Ki Ageng Gribig V No.55 RT: 07 RW: 03 Kedungkandang Kota Malang. Metode pengabdian masyarakat diawali dengan penggalian data potensi dan permasalahan mitra. Penentuan prioritas masalah berdasarkan kesepakatan antara mitra dan tim pengabdian dosen UNISMA. Solusi yang diberikan berupa pemberian alat penggiling kacang, penyuluhan higiene dan sanitasi produk sambel pecel serta pendampingan dalam proses produksi dan manajemen keuangan. Peserta kegiatan terdiri dari pemilik rumah industri dan para pegawainya. Dokumentasi hasil kegiatan berupa foto dan dokumentasi lain yang akan dianalisis keberhasilannya. Hasil pemberian alat penggiling kacang mengurangi biaya produksi sebesar 2 juta rupiah perbulan. Pembimbingan dan pendampingan produksi sambel pecel yang higienis dapat menurunkan jumlah barang kembali karena rusak kurang dari 10%. Pendampingan manajemen keuangan dapat memberi dampak tidak tercampurnya keuangan rumah tangga dan industri. Kegiatan PKM yang dilakukan oleh dosen UNISMA berdampak pada peningkatan laba, pengurangan resiko barang rusak dan kembali, serta memperbaiki manajemen keuangan industri sambel pecel “Ibu Sit Maesaroh
Kajian Kritis Terhadap Fatwa MUI Tahun 1981 Tentang Iddah Wafat Dan Relevansinya Bagi Wanita Karir Shofiatul Jannah; Zaenul Mahmudi
Muslim Heritage Vol 6, No 2 (2021): Muslim Heritage: Jurnal Dialog Islam dengan Realitas
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (411.837 KB) | DOI: 10.21154/muslimheritage.v6i2.3389

Abstract

AbstractIddah is a woman's obligation after divorce from her husband, either divorce or divorce. The MUI fatwa regarding iddah died in 1981 which decided First, the ability to go out of the house for women who are carrying out iddah is a matter of khilafiyyah, second, choosing the opinion of the majority of scholars, namely it is not permissible for women during the iddah period to leave the house at night, even to carry out the pilgrimage. The fatwa does not explain in detail about the period of the iddah of death and the sentence can lead to many interpretations. In addition, is the fatwa still relevant to the current context where many women work in various public sectors. For these reasons, it is important to review the MUI fatwa on the iddah of death. This research is a library research with a normative approach and uses a qualitative method, namely by observing and reviewing the MUI fatwa on the iddah of death as well as its relevance for career women. The results of this study are that there is a conflict between the MUI fatwa and the text of the Qur'an, Government Regulation No. 9 of 1975 concerning the implementation of Law No. 1 of 1974 concerning marriage. Regarding the relevance of the MUI fatwa to the iddah period of career women, the fatwa does provide space not to carry out iddah during the day, but must remain in the corridor of Islamic law. So that Shari'a can still be carried out without negating the rights and obligations of both social and individual. AbstrakIddah merupakan kewajiban seorang wanita setelah bercerai dengan suaminya baik cerai talak atau cerai mati.  Fatwa MUI tentang iddah wafat tahun 1981 yang memutuskan Pertama, kebolehan keluar rumah bagi wanita yang sedang menjalankan iddah adalah masalah khilafiyyah kedua, memilih pendapat jumhur ulama yaitu tidak bolehnya wanita dalam masa idaah untuk keluar rumah di malam hari, sekalipun untuk melaksanakan ibadah haji. Fatwa tersebut tidak menjelaskan secara rinci tentang masa iddah wafat dan kalimat tersebut dapat menimbulkan banyak penafsiran. Selain itu apakah fatwa tersebut masih relevan dengan konteks saat ini dimana banyak wanita yang bekerja di berbagai sektor publik. Karena beberapa alasan tersebut menjadi penting untuk mengkaji kembali fatwa MUI tentang iddah wafat. Adapun penelitian ini merupakan kepustakaan (library reseacrh) dengan pendekatan normatif dan menggunakan metode kualititatif yaitu dengan mengamati dan mengkaji fatwa MUI tentang iddah wafat juga relevansinya bagi wanita karir. Hasil penelitian ini adalah ada pertentangan antara fatwa MUI dan nash al-Qur’an, Peraturan pemerintah no 9 tahun 1975 tentan pelaksanaan undang-undang nomor 1 tahun 1974 tentang perkawinan. Terkait relevansi fatwa MUI dengan masa iddah wanita karir, fatwa tersebut memang memberikan ruang untuk tidak melaksanakan iddah di siang hari, akan tetapi harus tetap pada koridor syari’at Islam. Sehingga syari’at tetap dapat dijalankan tanpa meniadakan hak dan kewajiban baik sosial ataupun individu.
The Urgency of Determining the Post-Divorce Iddah Payment Period in Indonesian Religious Courts Shofiatul Jannah; Roibin Roibin
Jurnal Ius Constituendum Vol 8, No 3 (2023): OCTOBER
Publisher : Universitas Semarang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26623/jic.v8i3.7606

Abstract

This study aims to provide legal justice for women after divorce. The determination of the period of payment of iddah income after divorce by the ex-husband to the ex-wife is very important because women who are carrying out the iddah period are not allowed to leave the house. For this reason, husbands are encouraged to provide iddah as stated in the word of Allah surah al-Thalaq:1. But, after divorce, the man disappears regardless of his ex-wife, besides that the policy on determining the period of payment of iddah income has not been regulated in the legislation or the compilation of Islamic law. So this research is important to be carried out as an effort to realize justice for women. This research is a literature research (Library research), which is a study that presents a variety of data by the research topic which includes primary data, namely the concept of iddah in the compilation of Islamic law which will be analyzed using Islamic legal theory. The results of the study that the determination of the period of payment of income is very important to be stated in the laws and regulations in Indonesia. Because the obligation to practice iddah will also be carried out if the ex-wife does not experience any deficiency Even the state can determine sanctions for ex-husbands who do not provide iddah to ex-wives. Sanctions provide a deterrent effect and encourage husbands to comply with their obligations fairly and responsibly. 
Religious Moderation and Family Resilience in the City of Malang, Indonesia: The Historical Perspectives of the Islamic Law Fadil, Fadil; Marwinata, Pepy; Jannah, Shofiatul; Siroj, A. Malthuf
Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 8, No 1 (2024): Samarah: Jurnal Hukum Keluarga dan Hukum Islam
Publisher : Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/sjhk.v8i1.19821

Abstract

Religious moderation is a moderate attitude or perspective in religion that is fair and balanced. A moderate mindset and behavior in the family is very significant for married couples to avoid things that can damage the honor and dignity of the family. The research method used is an empirical legal study with an approach to the history of Islamic law. Data was collected through in-depth interviews with a number of informants namely, academics, housewives, teachers and self-employed people. While document studies are carried out by analyzing journal articles, books and various references related to the discussion. The research found that a moderate religious perspective and attitude are critical for family life. Family resilience strategies include belief systems, organizational processes, communication processes, and problem solvers. Among the materials that are very important for strengthening religious moderation in the family are tolerance, leadership in the family, division of roles in the family, equal relations between a husband and a wife, respect for the existence and quality communication of all family members, and cultivating negotiation in decision-making, And no less important is a moderate religious understanding. In terms of the Islamic law history, several families, such as the Prophet Ibrahim’s family, the Imran family (Alu Imran), and the Prophet Muhammad PBUH, can be used as examples of cultivating the true values of monotheism, humanity, social solidarity, and even purity and self-respect. Meanwhile, in Indonesia, the family of Hadaratus Sheikh KH. Hasyim Asyari, the founder of Nahdlatul Ulama can be used as an example who gives birth to children and grandchildren and even families who have a sense of nationalism, religion, humanism, pluralism and social solidarity.                                   
ANALISIS BATASAN USIA PERNIKAHAN DALAM HUKUM KELUARGA ISLAM PERBANDINGAN ANTAR NEGARA (Maladewa, Mesir, Pakistan dan Indonesia) Sholeh, Itsnaini Firdausi Nuzulah; Jannah, Shofiatul
JURNAL HAKAM Vol 8, No 1 (2024)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/jhi.v8i1.7570

Abstract

The procedure for implementing family law in countries with a majority Muslim population is different, this is influenced by variations in political structure, social structure, and cultural norms of each country. Different applications of family law in each country result in the determination of the minimum age of marriage varies also in each Islamic country. Islamic countries and Muslim-majority countries usually set the age of marriage between 15 and 21 years and usually Islamic countries distinguish age groups between men and women. Family law laws applicable in Pakistan, the Maldives, Egypt, and Indonesia are covered in this article. Using normative research methods, the authors highlight significant differences in setting the minimum age of marriage in each country. The age limit for marriage is compared to the applicable family laws in each country as part of the regulatory analysis. Analyze something compared using vertical, horizontal, and diagonal methods. The thought process of setting marriage age limits in each country is based on each madhhab that the country adheres to as well as the idea that social and cultural norms can be modified to fit the characteristics of that country. Although Islamic law provides freedom in setting a minimum age of marriage, each country has an important role in determining the legal age of marriage to protect its citizens.Keywords: Reform, Family law, age limit for marriage
Reformulation of the Concept of Iddah in The Compilation of Islamic Law Perspective of Negotiative Hermeneutics Jannah, Shofiatul; Firdaus, Dwi Hidayatul
De Jure: Jurnal Hukum dan Syari'ah Vol 15, No 2 (2023)
Publisher : Shariah Faculty UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v15i2.21065

Abstract

Iddah is a rule that must be implemented by a woman after divorce from her husband, either due to death or divorce. This is stated in the compilation of Islamic law as one of the regulations in Indonesia. Reformulating of iddah aims to enable Islamic law to address issues in daily life brought about by a variety of changes. For this reason, the author uses a negotiating hermeneutic approach initiated by Khaled M. Abou El Fadl. This research uses a type of literature research (Library research) with qualitative methods. The result of this study finds that iddah obligation is the "responsibility" of both husband and wife after divorce. Just as the wife must ensure the cleanliness of her uterus, the husband must provide iddah for the fulfilment of iddah obligations. So, the reformulation related to the concept of iddah in the compilation of Islamic law is the period of payment of iddah after the court decision and the provision of sanctions for ex-husbands who do not fulfil their obligations by court decisions. Keywords: iddah; divorce; hermeneutics.
Prohibition of LGBT at the Qatar World Cup According to the Perspective of Qatari Islamic Law Pratama, Fandi Rakan Surya; Jannah, Shofiatul
Asian Journal of Law and Humanity Vol 4 No 1 (2024)
Publisher : Universitas Islam Negeri K.H. Abdurrahman Wahid Pekalongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.28918/ajlh.v4i1.5

Abstract

The prohibition of LGBT (Lesbian, Gay, Bisexual and Transgender) in the context of the Qatar World Cup is an interesting issue to analyze from the perspective of Qatari Islamic Law. This research aims to analyze the legal basis and arguments underlying the LGBT ban in the context of the 2022 FIFA World Cup in Qatar, with a focus on the Islamic Law perspective which is the basis of the country's law. The research method used is a qualitative approach with analysis of legal documents, including Qatar's constitution and relevant legal regulations. In addition, an interpretive approach to the principles of Islamic law is also applied to understand legal views regarding LGBT in the Qatari context. The research results show that the LGBT ban in the context of the Qatar World Cup is based on an interpretation of Islamic law which considers LGBT practices as a violation of religious values and norms. Qatar's Islamic law emphasizes that same-sex relations are against Islamic teachings and are considered unlawful. The Qatari Islamic Law perspective also emphasizes the importance of maintaining morality and the family which are the foundations of Qatari society. Therefore, the LGBT ban at the Qatar World Cup is seen as an effort to protect religious values and maintain the social integrity of society.
Co-Authors A. Malthuf Siroj, A. Malthuf Abdul Rahman Haq al Alif Abdul Wafi, Abdul Abdur Rahman Adi Saputera Ach. Faisol Adrian Maulana, Moch Ahmad Fauzan Mubarok Ahmad Subekti Alamzah, Wahyu Aliyyah Bilqis Ramadhianti Almukri, M. Safari Anggraini Aripratiwi, Ratna Anggraini, Dwi Puspita Annisa Podungge Aristantia, Selvia Eka Asyhari, Syahrullah Ayuni Lestari, Niken Bahroin Budiya Bramastia, Lutfia Sefta Damayanti, Dini Sri Dewantoro, Andik Dwi Ari Kurniawati Dwi Hidayatul Firdaus, Dwi Hidayatul Dzulfikar Rodafi Efanda, Eric Eko Setiawan Eko Setiawan Fadil, Fadil Fitrah Sugiarto Gabriell, Muhammad Georgo Winaktu Hairus Saleh Hidayah, Diyan Zaidah Muhimmatul Hidayah, Farihatul Hidayatullah, Muhammad Baharudin Yusuf Hidayatullah HUMAIDI DIPLAL Ibnu Jazari Inda Brilliant Indrawati, Iin Irrohmah, Himmatul Aulia Jazari Khairunnisa Khairunnisa Khofifah, Nahla Ayu Khofsah, Sholihatin Khoirul Asfiyak Lailatul Maghfiroh Lidia Sandy Kartika M. Ridoi Mahfudzoh, Fiki Nurul Mahrus Ali Margianto Margianto Marwan, Sehat Marwinata, Pepy Masruhan Zamil Mega, Kisah Irawan Mohammad Afifulloh Mohammad Muhibbin Mufaiz, M. Thohar Mufidah CH Muhammad Agus Salim MUHAMMAD AGUS SALIM Muhammad Amrul Afifi Muhammad Ihsan Fathoni Muslim, Moh Muslim, Moh. mustaufir mustaufir Mustaufir, Mustaufir Najmuddin, Muhammad Kholid Noer Aini Nurul Umi Ati Pratama, Fandi Rakan Surya Putri, Meryna Rachmi Rahayu, Hesti Dwi Roibin Roibin Safitri M, Rina Sholeh, Itsnaini Firdausi Nuzulah Silvi Chumairotun Nadiyah Siti Masruchah Solichah, Zumrotus Suhermanto, Arie Yudhistira Suwandi Suwandi Tutik Hamidah Umar Jaya M Vina Tarsyihul Ulfah Warsito - Warsito Warsito Widayanto, Damai Dewangga Winaktu, Georgo Yuniawati, Alifia Zaenul Mahmudi