Articles
<![CDATA[Effect of perineal massage and gentle techniques on perineal rupture in primigravida maternity mothers ]]>
<![CDATA[Annisa Tania Dewi]]>;
<![CDATA[Dedah Jubaedah]]>;
<![CDATA[Feby Pebryanti Suhendi]]>;
<![CDATA[Intan Friasta]]>;
<![CDATA[Yeli Yuliani]]>;
<![CDATA[Ageng Septa Rini]]>;
<![CDATA[Shinta Mona Lisca]]>
<![CDATA[ Jurnal Ilmiah Kesehatan Sandi Husada Vol 13 No 1 (2024): Jurnal Ilmiah Kesehatan Sandi Husada ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat Akademi Keperawatan Sandi Karsa (Merger) Politeknik Sandi Karsa ]]>
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DOI: 10.35816/jiskh.v13i1.1175
<![CDATA[Background: Perineal rupture is a tear that occurs when a baby is born, either spontaneously or by using tools/actions. Preventive efforts can be made to reduce the risk of perineal rupture by massaging the perineum and using good pressure techniques during labor. Objective: To determine the effect of perineal massage techniques and pressure on perineal rupture in primigravida mothers who give birth. Method: This research uses experimental research methods; this type of research is quantitative with a pretest-posttest research design with a control group and an analytical study design with a retrospective approach. The total research sample required was 30 primigravidas, with details, namely 15 people from the perineal massage group and 15 from the gentle technique. Sampling was taken using an accidental sampling technique, where subjects were selected as research samples based on cases/respondents who happened to be available in a place according to the context. Results: research results of primigravid mothers who experienced perineal rupture in the perineal massage group were two people (20%), and in the menstrual technique group, there were eight people (80%), based on the results of data analysis using the Wilcoxon test, the p-value was obtained. In the perineal massage group, it was 0.000; in the gentle technique group, it was 0.005. Conclusion: It can be concluded that perineal massage is more effective than gentle techniques in preventing perineal rupture in primigravida mothers. To ensure the effectiveness of the chosen method, it is advisable to consult with medical personnel experienced in this field and follow the recommendations and protocols approved by the relevant health authorities. In addition, careful monitoring and care during labor is also essential to minimize the risk of perineal rupture.]]>
<![CDATA[Mazhab dan Pemikiran Ekonomi Islam Kontemporer ]]>
<![CDATA[Ishandawi]]>;
<![CDATA[Yadi Janwari]]>;
<![CDATA[Dedah Jubaedah]]>
<![CDATA[ Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah Vol. 6 No. 8 (2024): Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah ]]>
Publisher : <![CDATA[Intitut Agama Islam Nasional Laa Roiba Bogor ]]>
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DOI: 10.47467/alkharaj.v6i8.3963
<![CDATA[The increasingly complex dynamics of the global economy require the presence of an economic system that is comprehensive and in harmony with universal values. In this context, Islamic economics appears as an alternative paradigm by offering a concept based on sharia principles. To answer the challenges of the modern era, various schools of thought and contemporary Islamic economic thought have emerged which seek to integrate Islamic values with the latest developments in economic science. This article aims to explore these schools of thought and thought, as well as analyze their contribution and influence in the development of Islamic economics in the contemporary era. By using literature studies, this study explains the main principles, figures, as well as the advantages and limitations of the Iqtishaduna school of thought, Nejatullah Siddiqi's thoughts, Mannan's economic concepts, and other contemporary thinkers. Apart from that, this article also reviews the practical developments of contemporary Islamic economics, such as the birth of sharia financial institutions, the role of study centers, as well as the dynamics of scientific publications and discussions related to this topic. The results of the discussion show that contemporary Islamic economic schools and thought have made a significant contribution to enriching the Islamic economic scientific body and offering an alternative economic system that is just. However, comprehensive implementation of this concept still faces various challenges that require continuous efforts from various parties. In the future, the development of contemporary Islamic economics needs to continue to be carried out by reviewing previous thinking and formulating new approaches according to the dynamics of the times to create an economic order that is rahmatan lil 'alamin.]]>
<![CDATA[THE EFFECT OF INTEREST RATES AND INFLATION ON ISLAMIC STOCK RETURNS IN COMPANIES LISTED ON THE JAKARTA ISLAMIC INDEX ]]>
<![CDATA[Cahyanti, Irni Sri]]>;
<![CDATA[Janwari, Yadi]]>;
<![CDATA[Solehudin, Ending]]>;
<![CDATA[Jubaedah, Dedah]]>
<![CDATA[ Airlangga International Journal of Islamic Economics and Finance Vol. 7 No. 01 (2024): JANUARY-JUNE 2024 ]]>
Publisher : <![CDATA[Universitas Airlangga ]]>
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DOI: 10.20473/aijief.v7i01.55610
<![CDATA[This research is motivated by macroeconomic fluctuations through interest rates and inflation followed by fluctuations in Islamic stock returns. This study aims to describe and analyze: 1) The effect of interest rates on Islamic stock returns in companies listed on the Jakarta Islamic Index; 2) The effect of inflation on the return of Islamic stocks in companies listed on the Jakarta Islamic Index; 3) The effect of interest rates and inflation simultaneously on the return of in companies listed on the Jakarta Islamic Index. This research method is with quantitative types, descriptive methods of analysis and empirical juridical approaches. The samples used by 8 companies listed in the Jakarta Islamic Index for the 2016-2022 period were taken by purposive sampling techniques. Data collection techniques use documentation through secondary data and data analysis methods (Panel Data Regression). The results showed that: 1) Interest rates partially had a positive and insignificant effect on the return of Islamic shares in companies listed on the Jakarta Islamic Index; 2) Inflation partially has a positive and insignificant effect on the return of sharia shares in companies listed on the Jakarta Islamic Index; 3) Simultaneously, interest rates and inflation have an insignificant effect on the return of Islamic stocks in companies listed on the Jakarta Islamic Index.]]>
<![CDATA[PERAN BANK PEMBIAYAAN RAKYAT SYARIAH (BPRS) DALAM MENGEMBANGKAN EKONOMI MASYARAKAT ]]>
<![CDATA[Ahmad Fauzi, Abdul Aziiz]]>;
<![CDATA[Jubaedah, Dedah]]>;
<![CDATA[Rahmah, Yulia Fithriany]]>
<![CDATA[ El-Ecosy : Jurnal Ekonomi dan Keuangan Islam Vol 4, No 1 (2024): Januari (El-Ecosy: Jurnal Ekonomi dan Keuangan Islam) ]]>
Publisher : <![CDATA[Universitas Suryakancana ]]>
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DOI: 10.35194/eeki.v4i1.3919
<![CDATA[ABSTRAKPenelitian ini memfokuskan pada peran Bank Pembiayaan Rakyat Syariah dalam memajukan perekonomian masyarakat. Tujuan penelitian ini adalah untuk memahami dan menjelaskan kontribusi serta hambatan yang dihadapi Bank Pembiayaan Rakyat Syariah (BPRS) dalam mendukung pengembangan Usaha Mikro, Kecil, dan Menengah (UMKM) di Kabupaten Karawang. Metode penelitian yang digunakan adalah penelitian lapangan dengan desain kualitatif, menggunakan teknik observasi, wawancara, dan dokumentasi dalam pengumpulan data. Hasil penelitian ini menyimpulkan bahwa Bank Pembiayaan Rakyat Syariah (BPRS) di Kabupaten Karawang berperan sebagai penyedia pembiayaan bagi masyarakat yang memerlukan modal untuk memulai atau mengembangkan usaha. Namun, terdapat kendala-kendala yang dihadapi oleh BPRS dalam mendukung pengembangan UMKM di Kabupaten Karawang. Kendala tersebut melibatkan faktor internal seperti persyaratan jaminan untuk mendapatkan pembiayaan, serta faktor eksternal seperti keterbatasan Sumber Daya Manusia (SDM) dan kebijakan pemerintah yang belum sepenuhnya mendukung perbankan syariah.ABSTRACTThis research focuses on the role of Sharia People's Financing Bank in advancing the local community's economy. The objective of this study is to understand and explain the contributions and challenges faced by Sharia People's Financing Bank (BPRS) in supporting the development of Micro, Small, and Medium Enterprises (MSMEs) in Karawang Regency. The research method utilized is field research with a qualitative design, employing observation, interviews, and documentation for data collection. The findings of this research conclude that Sharia People's Financing Bank (BPRS) in Karawang Regency plays a role as a provider of financing for individuals in need of capital to start or expand their businesses. However, there are challenges encountered by BPRS in supporting the development of MSMEs in Karawang Regency. These challenges involve internal factors such as collateral requirements for financing and external factors like limited Human Resources (HR) and government policies that have not fully favored Sharia banking.]]>
<![CDATA[Amil Zakat Operational Fund In Indonesia ]]>
<![CDATA[Ridwan, Achmad]]>;
<![CDATA[Athoillah, Mohamad Anton]]>;
<![CDATA[Jubaedah, Dedah]]>;
<![CDATA[Maricar, Hudzaifah Muhammad]]>
<![CDATA[ AMWALUNA (Jurnal Ekonomi dan Keuangan Syariah) Vol 7, No 1 (2023) ]]>
Publisher : <![CDATA[Univeristas Islam Bandung ]]>
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DOI: 10.29313/amwaluna.v7i1.10915
<![CDATA[This article aims to identify the use of amil rights funds obtained from the results of collecting zakat for one year to interpret QS. at-Taubah (9): 60 and related hadiths, further linked to KMA No. 606 of 2020 and MUI Fatwa No. 8 of 2011. Researchers used qualitative research methods with a normative juridical approach. Researchers used observation and literature study techniques on several interpretation books and hadiths at the data collection stage. They were then analyzed using interactive analysis models in data reduction, data presentation, and inference and verification. This research concluded that the maximum of amil zakat's rights is one-eighth of the set fund for one year, like the opinions of Mujahid and Syafi'i, then adopted into KMA No. 606 of 2020. As for the MUI Fatwa number 8 of 2011, according to the researcher, it is an ijtihad effort to overcome casualty in several locations managing amil zakat funds]]>
<![CDATA[Mazhab dan Pemikiran Ekonomi Islam Kontemporer ]]>
<![CDATA[Wahid, Abdurrahman]]>;
<![CDATA[Janwari, Yadi]]>;
<![CDATA[Jubaedah, Dedah]]>
<![CDATA[ Rayah Al-Islam Vol 7 No 3 (2023): Rayah Al Islam Desember 2023 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat, Sekolah Tinggi Ilmu Bahasa Arab Ar Raayah ]]>
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DOI: 10.37274/rais.v7i3.780
<![CDATA[Setelah munculnya ilmu ekonomi Islam muncul pada zaman Nabi saw kemudian pada zaman Khalifah kemudian masa dinasti kemudian setelah runtuhnya dinasti muncul pemikiran ekonomi klasik seperti para pemikir ekonomi kapitalis serta sosialis , sedangkan para pemikir akademik Barat tidak pernah menyebutkan peranan Muslim dalam memberikan kontribusi terhadap ekonomi, justru mereka cenderung menggunakan pemikiran mereka sendiri. Ditahun 1930an pemikiran ekonomi Islam muncul kembali di zaman modern meletakkan dasar-dasar fundamental ekonomi Islam untuk menjawab persoalan-persoalan yang muncul terkait dengan ilmu ekonomi, khususnya pemikiran ekonomi klasik. Dalam ekonomi Islam Modern muncul tiga mazhab pertama, mazhab Iqtishaduna yang dipelopori oleh Baqir as-Sadr yang mengatakan bahwa prinsip ilmu ekonomi dan Islam tidak akan pernah bertemu karena ilmu ekonomi tidak bisa sejalan dengan Islam, ilmu ekonomi tetap ekonomi dan Islam tetap Islam. Dalam pandangan mazhab Iqtishaduna menjelskan terjadinya persoalam ekonomi disebabkan oleh distribusi yang tidak merata serta cendrung tidak adil meskipun Allah telah menciptakan segala sesuatu menurut ukuran namun orang cenderung rakus serta tidak mensyukuri atas apa yang mereka miliki juga mereka tidak setuju bahwa sumber daya alam yang terbatas. Yang Kedua, Mazhab Mainstream yang sedikit berbedaan engan mazhab iqtishoduna, mazhab ini sependapat dengan ekonomi konvensional, mereka berpandangan bahwa masalah ekonomi muncul disebabkan adanya sumber daya alam yang terbatas seta kebutuhan manusia yang tidak terbatas. Ketiga, mazhab Alternatif-Kritis yang dimana mereka mengkritik bahwa analisis kritis bukan saja dilakukan tidak hanya untuk ekonomi konvensional tetapi untuk ekonom Islam juga karena dalam pandangannya konsep pertengahan menurut pemikir ekonomi Islam dipandang ambigu sebab interpretasinya banyak berubah dari sisi sosial dan menurutnya munculnya ekonomi Islam karena penafsiran manusia terhadap Al-Qur’an dan As-sunnah yang bisa saja tafsiran keliru atau salah sebab setiap orang memiliki penafsirannya masing-masing]]>
<![CDATA[Teori Ekonomi Makro Menurut Abu Yusuf ]]>
<![CDATA[Mursyidah Zein, Ai Imas]]>;
<![CDATA[Janwari, Yadi]]>;
<![CDATA[Jubaedah, Dedah]]>
<![CDATA[ Rayah Al-Islam Vol 7 No 3 (2023): Rayah Al Islam Desember 2023 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat, Sekolah Tinggi Ilmu Bahasa Arab Ar Raayah ]]>
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DOI: 10.37274/rais.v7i3.781
<![CDATA[Tujuan penelitian ini dilakukan adalah untuk mengetahui konsep pemikiran ekonomi Islam yang dicetuskan oleh Abu Yusuf yang dituangkan dalam kitab Al-Kharāj. Kajian ini memfokuskan pada bahasan pemikiran Abu Yusuf yang merupakan ilmuwan Islam yang sangat berjasa pada masa Dinasti Abbasiyyah terutama pada orde kekhalifahan Harun Arrasid. Penelitian ini menggunakan metode kulalitatif deksriptif digunakan dalam kajian ini yang dimana metode tersebut merupakan salah satu metode dengan memfokuskan kepada susunan dengan hasil akhir berupa penjelasan dengan menggunakan study literatur sebagai bahan pengumpulan data dan referensi. Kajian menghasilkan pemaparan bahwa pemikiran Abu Yusuf dalam ranah ekonomi Islam lebih menitikberatkan kepada ruang lingkup ekonomi Makro. Pemikiran-pemikiran yang dituangkan dalam buku Al-Kharāj dijadikan sebagai kebijakan-kebijakan peraturan negara oleh khalifah Harun Arrasid. The purpose of this research was to find out the concept of Islamic economic thought initiated by Abu Yusuf as outlined in the Al-Kharāj book. This study focuses on the discussion of the thoughts of Abu Yusuf who was an Islamic scientist who was very instrumental in the Abbasid dynasty, especially in the Caliphate of Harun Arrasid. This study used the descriptive qualitative method used in this study, where this method is one of the methods by focusing on composition with the final result in the form of an explanation using literature study as data collection and reference material. The study resulted in an explanation that Abu Yusuf's thoughts in the realm of Islamic economics focused more on the scope of macroeconomics. The thoughts set forth in Al-Kharāj's book were made into state regulatory policies by caliph Harun Arrasid]]>
<![CDATA[Pemikiran Imam Al-Ghazali Terkait Uang ]]>
<![CDATA[Gunariah, Frilla]]>;
<![CDATA[Janwari, Yadi]]>;
<![CDATA[Jubaedah, Dedah]]>
<![CDATA[ Rayah Al-Islam Vol 7 No 3 (2023): Rayah Al Islam Desember 2023 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat, Sekolah Tinggi Ilmu Bahasa Arab Ar Raayah ]]>
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DOI: 10.37274/rais.v7i3.784
<![CDATA[Imam al-Ghazali berpendapat bahwa uang memiliki dua peran utama, yaitu sebagai alat pertukaran dan alat pengukur. Oleh karena itu, permintaan terhadap uang hanya didasarkan pada motif transaksi dan kehati-hatian. Dalam konteks ekonomi konvensional, uang memiliki peran tambahan sebagai penyimpan nilai dan aset yang mendorong permintaan uang dengan motif spekulatif. Hal ini mengakibatkan individu cenderung memperlakukan uang sebagai komoditas bisnis yang dapat diperdagangkan dengan membayar bunga sebagai biaya penggunaan uang. Akibatnya, orang lebih tertarik untuk berdagang uang di sektor non-riil daripada menggunakan uang tersebut dalam transaksi di sektor riil, yang dapat menghambat pertumbuhan ekonomi. According to Imam al-Ghazali, money serves two roles, namely as a medium of exchange and a unit of measurement. Therefore, the demand for money is solely based on transactional motives and caution. In contrast to conventional economics, where money also functions as a store of value and an asset that drives the demand for money with speculative motives. This encourages individuals to treat money as a tradable business commodity with interest serving as the cost of using money. Consequently, people tend to be more interested in trading money in the non-real sector rather than using it for transactions in the real sector, which can hinder economic activity.]]>
<![CDATA[Perbandingan Fikih Tentang Gharar ]]>
<![CDATA[Gunariah, Frilla]]>;
<![CDATA[Al Hakim, Sofian]]>;
<![CDATA[Jubaedah, Dedah]]>;
<![CDATA[Apriani, Triana]]>;
<![CDATA[Fadhlya Hidayatunnisa, Nurul]]>
<![CDATA[ Rayah Al-Islam Vol 8 No 1 (2024): Rayah Al Islam Februari 2024 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat, Sekolah Tinggi Ilmu Bahasa Arab Ar Raayah ]]>
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DOI: 10.37274/rais.v8i1.922
<![CDATA[Dalam hukum Islam, transaksi yang mengandung unsur ketidakpastian (gharar) dapat dianggap rusak jika ketidakpastian tersebut besar, tetapi tidak rusak jika ketidakpastian tersebut kecil. Penulis artikel ini mempunyai tujuan untuk mengkaji kapabilitas transaksi yang dianggap tidak sempurna, serta jenis-jenis gharar yang tidak diperbolehkan dan diperbolehkan berdasarkan kaidah hukum tersebut. Penelitian ini menetapkan metode kepustakaan dengan analisis deskriptif. Hasil penelitian menunjukkan gharar yang diperbolehkan adalah gharar yang kecil, yaitu gharar sebagian dari tradisi pasar atau jual beli dan tidak merugikan salah satu pihak atau pihak-pihak terkait. In Islamic law, transactions that contain elements of uncertainty (gharar) can be considered invalid if the uncertainty is great, but not invalid if the uncertainty is small. The author of this article aims to examine the capacity of transactions that are considered imperfect, as well as the types of gharar that are not allowed and allowed based on these legal principles. This research uses a literature review method with descriptive analysis. The results of the study show that the gharar that is allowed is the small gharar, which is gharar that has become part of the market or trade tradition and does not harm any party or parties involved.]]>
<![CDATA[Prinsip-Prinsip Umum Etika Bisnis Islam ]]>
<![CDATA[Lestari, Putri Sri]]>;
<![CDATA[Jubaedah, Dedah]]>
<![CDATA[ J-Alif : Jurnal Penelitian Hukum Ekonomi Syariah dan Budaya Islam Vol 8, No 2 (2023): J-Alif, Volume 8, Nomor 2, November 2023 ]]>
Publisher : <![CDATA[Fakultas Agama Islam ]]>
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DOI: 10.35329/jalif.v8i2.4514
<![CDATA[Perusahaan syariah adalah perusahaan yang dijalankan sesuai dengan hukum Islam, di mana semua cara untuk memperoleh dan menggunakan barang yang diperoleh harus mematuhi aturan halal dan haram hukum Islam. Islam menawarkan indikator, seperti standar moral atau prosedur operasi, untuk membantu bisnis berhasil di dunia serta akhirat. Dalam ekonomi Islam, ada lima prinsip yang harus diterapkan pada perdagangan syariah. Tinjauan pustaka dengan pendekatan deskriptif kualitatif dan metode analisis isi digunakan sebagai metodologi penelitian untuk menggambarkan prinsip-prinsip umum etika bisnis Islam. Tinjauan Pustaka adalah metode penelitian yang mengumpulkan data tertulis dengan cara membaca dan mencatat referensi teori yang relevan sehingga diolah dalam kerangka yang memberikan suatu kesatuan yang utuh. Etika bisnis Islam adalah etika yang konsisten dengan prinsip-prinsip Islam. Jadi Anda tidak perlu stres tentang melakukan bisnis dengan asumsi bahwa itu benar dan baik. Etika bisnis Islam menempatkan penekanan kuat pada prinsip-prinsip Al-Quran. Secara umum, ada sejumlah prinsip yang membentuk etika bisnis Islam, termasuk prinsip persatuan, keseimbangan, kehendak bebas, tanggung jawab, serta kebenaran.]]>
