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<![CDATA[Relasi Ilmu dan Agama Perspektif Filsafat Ilmu ]]>
<![CDATA[Nursobah, Achmad]]>
<![CDATA[ Mau`izhah : Jurnal Kajian Keislaman Vol 14 No 1 (2024) ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Tarbiyah (STIT) Syekh burhanuddin ]]>
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DOI: 10.55936/mau`izhah.v14i1.205
<![CDATA[Fenomena pertentangan antara sains dan agama telah menjadi sorotan sejak abad ke-15 M, menghasilkan banyak perdebatan mengenai hubungan mereka apakah bisa disatukan atau perlu dipisahkan. Sains yang berfokus pada rasionalitas di Barat sering menganggap agama sebagai pengetahuan metafisik atau mitos yang tak terjangkau oleh akal. Kedua belah pihak menghadirkan argumen masing-masing, memunculkan berbagai pembahasan oleh para ahli untuk mencoba memahami apakah ilmu dan agama dapat dihubungkan. Menurut Barbour dan Haught, ada empat model hubungan antara ilmu dan agama: konflik, independensi, dialog, dan integrasi. Dilihat dari sudut pandang filsafat ilmu, hubungan keduanya bersifat integratif-interdependentif secara ontologis, di mana ilmu dan agama saling bergantung satu sama lain. Secara epistemologis, hubungan mereka bersifat integratif-komplementer, di mana metode dalam ilmu dan agama melengkapi satu sama lain, dan secara aksiologis, hubungan keduanya bersifat integratif-kualifikatif, di mana nilai-nilai dalam ilmu dan agama saling melengkapi satu sama lain.]]>
<![CDATA[Praktik Mudhārabah Di BMT An-Nawawi Berjan Purworejo Perspektif Hukum Ekonomi Syariah ]]>
<![CDATA[Nursobah, Achmad]]>
<![CDATA[ MADINAH Vol 7 No 1 (2020): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v7i1.1310
<![CDATA[BMT An-Nawawi Purworejo is one of the financial institutions that have financing products among them the easy and easy people as a way to advance the economy. As for the mudhārabah products it is the product that partners will be particularly interested in carrying out covenants. But on the ground there have been many cases that for partners feel burdened to return the loan agreed upon in the first place. From that background on the matter to be discussed in this thesis is: what is the review of Islamic law on the mudhārabah practice of BMT An-Nawawi Purworejo? This type of research is field research. As for the data-collecting authors using interviews. Whereas the data analysis technique USES a descriptive method of analysis, which is a procedure or how to solve the research problem by presenting the actual circumstances of the objects (someone, society, etc) as they are based on actual facts at the present time. Once the data has collected, the author will analyze it. The approach can be described in terms of the mudhārabah practice practiced on BMT An-Nawawi Purworejo. The results of this study can be concluded that the mudhārabahpractice performed at BMT An-Nawawi Purworejo is not compatible with Islamic law, because the appropriation for results is determined at the beginning of the agreement.while the result reflect bank interest that is more inclined to usury]]>
<![CDATA[Implementasi Halal Life Style Di Becos Cafe An-Nawawi ]]>
<![CDATA[Nursobah, Achmad]]>
<![CDATA[ MADINAH Vol 8 No 2 (2021): Madinah: Jurnal Studi Islam ]]>
Publisher : <![CDATA[INSTITUT AGAMA ISLAM TARBIYATUT THOLABAH LAMONGAN, INDONESIA ]]>
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DOI: 10.58518/madinah.v8i2.1451
<![CDATA[This study is to describe and analyze the application of a halal lifestyle in the food sector by interviewing managers of becos cafes. The results of several studies in the world say that Islam is the largest religion adopted by the average world population. The area that has the largest number of Muslims is the Asia-Pacific region, especially the Indonesian state. Coupled with the development of the halal lifestyle phenomenon around the world, Indonesia has become one of the countries that can develop a halal economic industry while still paying attention to the applied halal lifestyle. The research on the implementation of the halal life style at the Becos café uses descriptive-analytic techniques. The word halal described in the theoretical basis refers to everything that does not deviate from Islamic law. Meanwhile, lifestyle is related to behavior which is composed of activities, interests, and opinions. So the intended lifestyle is all forms of activity that do not deviate from the teachings of Islam. Research conducted at Becos cafe is about how Becos café implements a halal lifestyle as a basis for doing business because the cafe is actually a cottage environment, so researchers are interested in researching and exploring the specifics of the lifestyle in it. The halal lifestyle in the cafe is seen from the halal aspect of its essence, the halal aspect in how to obtain it, the halal aspect in its processing, the halal aspect of consuming, and the halal aspect of using it. As well as some special practices only owned by Becos Café.]]>
<![CDATA[The Obligation of Pasar Pitu Tradition on Pre-Marriage implementation in Maqosid Shari'ah Analysis ]]>
<![CDATA[Widiyanto, Hari]]>;
<![CDATA[Khasanah, Fitrohtul]]>;
<![CDATA[Saifudin, Saifudin]]>;
<![CDATA[Nursobah, Achmad]]>;
<![CDATA[Malikhah, Wafiyatul]]>
<![CDATA[ Al-'Adl Vol 17, No 2 (2024): Al-'Adl ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Kendari ]]>
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DOI: 10.31332/aladl.v17i2.8435
<![CDATA[The relationship between Islamic law and the pitu market tradition in the form of practices carried out by Javanese society as part of pre-marriage is a form of strengthening in the development of Islamic law and gluing together traditions that develop in the community, so that this tradition is based on the maqosid sharia approach by involving prospective brides that visit seven different markets before getting married needs to be tested for its relationship and contribution to Islamic law and the community tradition. The research method used in the study used a qualitative study by conducting in-depth interviews with analysis using maqosid sharia. This research shows that the pitu market tradition has values in line with several fundamental aspects in the maqosid sharia framework such as hifz al-din and hifz al-'aql, hifz al-nasl, hifz al-mal. Thus the market pitu tradition carried out by the community as a pre-marriage has social, spiritual, and economic values in running the bride and groom's household life in the future. This market pitu tradition is a practice that is believed to provide blessings and introduce a form of responsibility if after a marriage from various aspects in the practice of the market pitu tradition.]]>
<![CDATA[ASPEK SOSIOLOGI DALAM FATWA DSN-MUI TENTANG JUAL BELI EMAS NON TUNAI ]]>
<![CDATA[Sumarno, Sumarno]]>;
<![CDATA[Muhajir, Muhajir]]>;
<![CDATA[Nursobah, Achmad]]>
<![CDATA[ NUSANTARA : Jurnal Ilmu Pengetahuan Sosial Vol 11, No 11 (2024): NUSANTARA : JURNAL ILMU PENGETAHUAN SOSIAL ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Tapanuli Selatan ]]>
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DOI: 10.31604/jips.v11i11.2024.4664-4673
<![CDATA[Artikel ini mengkaji fatwa Dewan Syariah Nasional-Majelis Ulama Indonesia (DSN-MUI) tentang transaksi emas secara elektronik dari perspektif sosiologis. Hadits-hadits Nabi yang mengatur perdagangan emas dan perak menjadi landasan fatwa DSN-MUI, yang mensyaratkan agar dilakukan secara tunai untuk menghindari transaksi riba. DSN-MUI mempertimbangkan konteks sosio-historis dan pendapat ulama klasik hingga kontemporer, yang menyatakan dahulu uang dapat dibuat dengan emas dan perak. Saat ini, perak dan emas dianggap sebagai komoditas, bukan alat pembayaran sah. Oleh karenanya, sepanjang emas belum menjadi alat tukar resmi, DSN-MUI berkesimpulan bahwa transaksi emas nontunai dapat diterima. Fatwa ini berlandaskan pada pemikiran hukum ushul dan fikih yang berlaku, serta ada atau tidaknya 'illat dan adat istiadat masyarakat, semuanya berperan dalam penerapan hukum tersebut.]]>
<![CDATA[Maqa̅Ṣid Al-Mu’a̅Malah Dalam Fatwa DSN-MUI Tentang Dropship ]]>
<![CDATA[Mustika Sari, Yunita Dwi]]>;
<![CDATA[Nursobah, Achmad]]>;
<![CDATA[Khasanah, Fitrohtul]]>
<![CDATA[ Jurnal Ilmiah Ekonomi Islam Vol 10, No 3 (2024): JIEI : Vol.10, No.3, 2024 ]]>
Publisher : <![CDATA[ITB AAS INDONESIA Surakarta ]]>
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DOI: 10.29040/jiei.v10i3.14595
<![CDATA[This study discusses the DSN-MUI fatwa regarding the dropship business practice from the sharia perspective using the maqashid al-muamalah approach. Dropship is an innovative business concept where merchants sell goods to customers without stocking inventory. Although the DSN-MUI Fatwa has provided legal guidance regarding dropshipping, understanding the Sharia principles underlying this Fatwa remains inadequate. The aim of this research is to evaluate the maqashid al-muamalah dimensions introduced in the DSN-MUI Fatwa on dropship and to understand its consequences and relevance within the framework of sharia economics and law. The research method employed is literature review, involving the collection and review of the DSN-MUI Fatwa on dropship and related literature on dropship and maqasid al-mu’amalah. The findings indicate that the DSN-MUI Fatwa reflects characteristics and principles relevant to the maqashid al-muamalah dimensions, such as sustainability, transparency, stability, protection, and justice. The fatwa aims to regulate dropship practices fairly, transparently, and in accordance with sharia values in the context of modern economics. This research provides practical guidance for merchants, consumers, and religious authorities involved in dropship. It is hoped that this research will strengthen the sharia legal framework related to modern business in the context of the global economy and enhance understanding of dropship practices from the perspective of maqashid al-muamalah]]>
<![CDATA[Maqa̅Ṣid Al-Mu’a̅Malah Dalam Fatwa DSN-MUI Tentang Dropship ]]>
<![CDATA[Mustika Sari, Yunita Dwi]]>;
<![CDATA[Nursobah, Achmad]]>;
<![CDATA[Khasanah, Fitrohtul]]>
<![CDATA[ Jurnal Ilmiah Ekonomi Islam Vol. 10 No. 3 (2024): JIEI : Vol.10, No.3, 2024 ]]>
Publisher : <![CDATA[ITB AAS INDONESIA Surakarta ]]>
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DOI: 10.29040/jiei.v10i3.14595
<![CDATA[This study discusses the DSN-MUI fatwa regarding the dropship business practice from the sharia perspective using the maqashid al-muamalah approach. Dropship is an innovative business concept where merchants sell goods to customers without stocking inventory. Although the DSN-MUI Fatwa has provided legal guidance regarding dropshipping, understanding the Sharia principles underlying this Fatwa remains inadequate. The aim of this research is to evaluate the maqashid al-muamalah dimensions introduced in the DSN-MUI Fatwa on dropship and to understand its consequences and relevance within the framework of sharia economics and law. The research method employed is literature review, involving the collection and review of the DSN-MUI Fatwa on dropship and related literature on dropship and maqasid al-mu’amalah. The findings indicate that the DSN-MUI Fatwa reflects characteristics and principles relevant to the maqashid al-muamalah dimensions, such as sustainability, transparency, stability, protection, and justice. The fatwa aims to regulate dropship practices fairly, transparently, and in accordance with sharia values in the context of modern economics. This research provides practical guidance for merchants, consumers, and religious authorities involved in dropship. It is hoped that this research will strengthen the sharia legal framework related to modern business in the context of the global economy and enhance understanding of dropship practices from the perspective of maqashid al-muamalah]]>
<![CDATA[Tafsir Maqashid Ayat-Ayat Al-Qur’an dalam Fatwa DSN-MUI No. 153/DSN-MUI/VI/2022 Tentang Pelunasan Utang Pembiayaan Murabahah Sebelum Jatuh Tempo ]]>
<![CDATA[Huda, Nurul]]>;
<![CDATA[Nursobah, Achmad]]>;
<![CDATA[Muhaini, Akhmad]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 4 No. 3: April 2025 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v4i3.8467
<![CDATA[The fatwas issued by the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) serve as vital instruments for the developing of Sharia economics and finance in Indonesia. One notable example is Fatwa No. 153/DSN-MUI/VI/2022, addressing early repayment of murabahah financing debt before its due date. This fatwa represents DSN-MUI's efforts to align Sharia principles with modern market realities while upholding justice and public benefit. Central to the fatwa's formulation is the Quranic foundation, particularly regarding justice, honesty, and fulfillment of contracts. Wahbah Az-Zuhaili's maqashid-based interpretative approach offers a compelling framework for examining the fatwa, emphasizing its normative and practical dimensions with a focus on the community's well-being. This study employs a qualitative methodology through library research, integrating a normative-philosophical analysis. Using Wahbah Az-Zuhaili's tafsir maqashid, it explores the interconnection between Quranic values, such as justice and the prohibition of exploitation, and the principles embedded in Fatwa No. 153/2022. The findings reveal the fatwa's maqashid principles, including fairness, prevention of gharar (uncertainty), and economic pragmatism, such as incentivizing early debt repayment while safeguarding institutional interests. This analysis underscores the integration of Sharia law into contemporary financial regulations, highlighting its capacity to balance individual and institutional interests. The study provides valuable insights into the broader discourse of Islamic legal reasoning and its application in modern Sharia financial practices.]]>
<![CDATA[Tafsir Maqashid Ayat-Ayat Al-Qur’an Dalam Fatwa DSN-MUI No. 150/DSN-MUI/VI/2022 Tentang Produk Asuransi Kesehatan Berdasarkan Prinsip Syariah ]]>
<![CDATA[Prastyo, Edy]]>;
<![CDATA[Nursobah, Achmad]]>;
<![CDATA[Muhajir, Muhajir]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 4 No. 3: April 2025 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v4i3.8498
<![CDATA[The Fatwa of the National Sharia Council - Indonesian Ulema Council (DSN-MUI) plays a crucial role in the development of sharia insurance products in Indonesia by providing relevant Islamic legal guidelines in response to contemporary practices. This article analyzes DSN-MUI Fatwa No. 150/DSN-MUI/VI/2022 concerning Sharia-Based Health Insurance Products through the perspective of Wahbah Az-Zuhaili's maqashid tafsir. This research employs a qualitative method based on a literature study to explore the values of sharia maqashid in Quranic verses, such as QS. Al-Maidah: 1, QS. Al-Baqarah: 279-280, and QS. Az-Zumar: 18 and 55. Regarding the implementation of the fatwa, five out of six indicators by Van Meter and Van Horn show that it has been in accordance with the provisions of the fatwa. However, from the aspect of the implementers' disposition, the researcher found practices that do not align with the fatwa's provisions. First, a portion of the premium funds from sharia health insurance products is used for investment. However, sharia health insurance products are non-saving products (not savings), and the entire tabarruk fund should be used as tabarruk. Second, the kafalah contract applied in sharia health insurance products does not align with the principle of taawun (mutual assistance) among participants. This is because the purpose of someone joining sharia insurance is to help other participants in the event of a risk. The implementation of the kafalah contract eliminates the principle of mutual assistance among participants, as the participant making a claim must bear the cost themselves. Moreover, before becoming a participant, they have already undergone the underwriting process. Third, there is a requirement to register as a participant for those who wish to conduct research in Takaful. These three points contradict the principle of taawun in sharia insurance and the principle of tara’d|in (consent) in sharia economic law.]]>
<![CDATA[Batasan Maslahah Fatwa Dsn-Mui Tentang Ganti Rugi (Ta’Widh) : Pendekatan Batasan Maslahah Pemikiran Said Ramadhan Al-Buthi) ]]>
<![CDATA[Ngabas, Ibnu]]>;
<![CDATA[Muhajir, Muhajir]]>;
<![CDATA[Nursobah, Achmad]]>
<![CDATA[ J-CEKI : Jurnal Cendekia Ilmiah Vol. 4 No. 3: April 2025 ]]>
Publisher : <![CDATA[CV. ULIL ALBAB CORP ]]>
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DOI: 10.56799/jceki.v4i3.8555
<![CDATA[Dalam dinamika ekonomi Islam, fatwa yang dikeluarkan oleh Dewan Syariah Nasional Majelis Ulama Indonesia (DSN-MUI) memegang peranan penting dalam menjamin kepastian hukum dalam transaksi keuangan Islam. Salah satu aspek utama yang diatur dalam fatwa tersebut adalah ganti rugi (ta'widh), yang berfungsi sebagai kompensasi atas kerugian yang disebabkan oleh kelalaian atau wanprestasi. Fatwa ini bertujuan untuk menegakkan keadilan dalam transaksi keuangan dengan tetap berpegang pada prinsip-prinsip dasar Islam. Namun, penerapan ta'widh memerlukan pemeriksaan lebih lanjut untuk memastikan keselarasan dengan konsep maslahah, yang merupakan inti dari hukum Islam. Perdebatan utama seputar masalah ini adalah sanksi finansial (gharamah maliyyah), di mana para ulama memiliki pendapat yang berbeda. Sementara Abu Yusuf dari mazhab Hanafi memperbolehkan sanksi finansial, mayoritas ulama Maliki, Syafi'i, dan Hanbali menolaknya, menganggapnya akintoriba. Penelitian ini menganalisis batas-batas maslahah dalam fatwa DSN-MUI tentang ta'widh melalui kacamata pemikiran Said Ramadhan al-Buthi. Al-Buthi berpendapat bahwa maslahah harus selaras dengan maqashid syariah, tidak bertentangan dengan dalil syariah, dan menegakkan manfaat yang lebih tinggi. Penelitian ini menggunakan penelitian kualitatif dengan pendekatan deskriptif-analitis melalui telaah pustaka. Temuan penelitian menyoroti sejauh mana fatwa DSN-MUI selaras dengan kerangka maslahah al-Buthi, berkontribusi pada yurisprudensi Islam kontemporer dan memastikan keseimbangan antara kepastian hukum, keadilan, dan kepatuhan syariah di sektor keuangan Islam Indonesia.]]>
