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<![CDATA[Tinjauan fikih dan astronomis penyatuan matlaâ: menelusuri pemikiran M.S. Odeh tentang ragam penyatuan matlaâ ]]>
<![CDATA[Nashiruddin, Muh]]>
<![CDATA[ IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 12, No 2 (2012) ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam Negeri Salatiga ]]>
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<![CDATA[The basis of calendar unification or matla constitutes one of the most significant issues relating to the unification effort of Hijra calendar. The popular basis of unification, so far, is based on the union of regional and global matlaâ. The division of matlaâ to regional and global mat}laâ is now no longer accurate because it can not accommodate the Hijra calendar pooling ideas in the Islamic world. This paper discusses one of the leading International astronomy thought, Mohammad Shawkat Odeh on varieties of mat}laâ unification. He divided the principle of matla unification in to five forms: unification of global mat}laâ (one matlaâ for the whole world); the unity of matlaâ in the regions corresponding visibility of hilal; the unity of mat}laâ in a similar area of visibility of hilal; the unity of zonal/partial matlaâ; and the unity of local matlaâ. Odehâs thought on the various divisions of matla constitutes new thinking on the concept mat}laâ astronomical calculations. He also has presented more detailed thoughts on the division of mat}laâ rather than the others.]]>
<![CDATA[INTERAKSI SIMBOLIS PONDOK PESANTREN SALAFI DAN MASYARAKAT ]]>
<![CDATA[Nashirudin, Muh.]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12, No 1 (2017) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2017.12.1.141-167
<![CDATA[Pondok pesantren âsalafiâ selama ini diasumsikan memiliki interaksi yang tidak harmonis dengan masyarakat. Penelitian ini membahas tentang salah satu pondok pesantren âsalafiâ, yaitu Pondok Pesantren Imam Bukhari (PPIB) Selokaton, Karanganyar; tentang bagaimana sejarah berdirinya danbagaimana interaksi PPIB dengan masyarakat sekitarnya. Penelitian ini merupakan penelitian lapangan dengan data yang dikaji adalah data-data tertulis dalam sejumlah dokumen resmi dari PPIB yang berhubungan dengan kegiatan keagamaan di masyarakat sekitarnya dan berbagai wawancara yang melibatkan pihak PPIB dan pihak-pihak terkait seperti para takmir masjid di sekitar PPIB serta beberapa tokoh masyarakat. Asumsi tentang interaksi yang tidak harmonis pondok pesantren âsalafiâ dengan masyarakat tersebut ternyata tidak selamanya benar. Penelitian ini menemukan adanya interaksi simbolis antara PPIB dan masyarakat sekitarnya. PPIB memilih untuk membuat kegiatan yang berupa tahsin al-Qurâan yang notabene merupakan kegiatan yang dapat diterima oleh semua kalangan dengan berbagai latar belakang keagamaan yang berbeda-beda. Dengan cara ini, PPIB bertindak agar tidak mendapatkan reaksi penolakan dan pertentangan dari masyarakat Selokaton. PPIB juga memilih tema yang bersifat umum dalam khutbah Jumâat yang makmumnya memiliki keragaman pemahaman keagamaan untuk menghindari adanya konflik dengan masyarakat. Hal ini juga dilakukan oleh masyarakat Selokaton dalam berinteraksi dengan PPIB. Kesediaan mereka mengundang ustaz atau penceramah dari PPIBÂ dalam beberapa kegiatan keagamaan mereka, kesediaan mereka melakukan salat âId di pelataran PPIB menjadi sebuah simbol penerimaan mereka akan keberadaan PPIB.It was being assumed that the salafy boarding school was in disharmony with its surrounding society. This research is about the one of salafy boarding school: Pondok Pesantren Imam Bukhari (PPIB) Selokaton Karanganyar. This research seek to descripe its history and its interaction with the surrounding community. This study is a field research. All data were collected from PPIBâs official documents that are related to religious activities in its surrounding community. Interview with the key informans from PPIB and clerical otorities like Taâmir masjid was also conducted. The assumtion of the disharmony occurance in the interaction between PPIB dan its surrounding society was no longer true. The research found there was a symbolic interaction between PPIB and its surrounding communities. PPIB created activities like tahsin Qurâan that could be accepted by all people with the various religious backgrounds. For not getting the rejection and opposition from the Selokaton people, PPIB choose the common theme for a Friday sermon that had the difference followers of religious understanding. It was also to avoid conflict with the public. This was also done by the Selokaton people in their interaction with PPIB. Their willingness to invite the religious teacher from PPIB to their religious activities, like performing the id prayer in the PPIBâs courtyard was a symbol of their acceptance of the PPIB existence.]]>
<![CDATA[FIKIH MODERAT DAN VISI KEILMUAN SYARIâAH DI ERA GLOBAL ]]>
<![CDATA[Nashiruddin, Muh.]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 14 No 1 (2016): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Jurusan Syariah dan Ekonomi Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.28988/diktum.v14i1.221
<![CDATA[This paper examines the jurisprudence moderate in a global context. Focus of this study is not only theoretical but also practical studies examined by the two principal sub study, the concept of jurisprudence moderate epistemological argument as a scientific vision of the Faculty of Sharia IAIN Surakarta in the global era and moderate form of implementation of the concept of jurisprudence as a scientific vision of the Faculty of Sharia IAIN Surakarta in the global era. By using descriptive-qualitative research and content analysis method (content analysis), the study concluded that moderate jurisprudence is the integration effort between a literal understanding of the text and maqasid ash-Shariah, which is to understand the balance between as-sawabit and almutaghayyir, between the literal understanding with liberal notions become a necessity today. Faculty of Shariah IAIN Surakarta have not a vision of science and fiqh clear patterns of thought so that there are no policies related to vision science and also patterns of thought jurisprudence at the Faculty of Sharia IAIN Surakarta. Jurisprudence existing patterns of thought is highly dependent on the mode of thinking that administer the course lecturers.]]>
<![CDATA[FIKIH MODERAT DAN VISI KEILMUAN SYARI’AH DI ERA GLOBAL ]]>
<![CDATA[Nashiruddin, Muh.]]>
<![CDATA[ DIKTUM: Jurnal Syariah dan Hukum Vol 14 No 1 (2016): Diktum: Jurnal Syariah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum Islam Institut Agama Islam Negeri (IAIN) Parepare ]]>
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DOI: 10.35905/diktum.v14i1.221
<![CDATA[This paper examines the jurisprudence moderate in a global context. Focus of this study is not only theoretical but also practical studies examined by the two principal sub study, the concept of jurisprudence moderate epistemological argument as a scientific vision of the Faculty of Sharia IAIN Surakarta in the global era and moderate form of implementation of the concept of jurisprudence as a scientific vision of the Faculty of Sharia IAIN Surakarta in the global era. By using descriptive-qualitative research and content analysis method (content analysis), the study concluded that moderate jurisprudence is the integration effort between a literal understanding of the text and maqasid ash-Shari'ah, which is to understand the balance between as-sawabit and almutaghayyir, between the literal understanding with liberal notions become a necessity today. Faculty of Shariah IAIN Surakarta have not a vision of science and fiqh clear patterns of thought so that there are no policies related to vision science and also patterns of thought jurisprudence at the Faculty of Sharia IAIN Surakarta. Jurisprudence existing patterns of thought is highly dependent on the mode of thinking that administer the course lecturers.]]>
<![CDATA[Pandangan Majlis Tafsir Al-Qur’an (MTA) tentang Makanan Halal dan Haram (Kajian Usul Fikih) ]]>
<![CDATA[Nashirudin, Muh.]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 10 No 2 (2016) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
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DOI: 10.24090/mnh.v10i2.936
<![CDATA[Penelitian ini membahas pandangan Majlis Tafsir al-Qur'an (MTA) tentang makanan halal dan haram dalam Islam. Data penelitian ini diperoleh melalui Brosur MTA Ahad Pagi, Tafsir MTA dan wawancara dengan Ahmad Sukina (Ketua MTA). Dengan menggunakan teori fungsional Hadis Nabi dalam Usul Fikih dan teori istishab, studi ini menemukan bahwa MTA seperti yang disebutkan dalam Tafsir MTA Volume IV mengakui bahwa makanan yang dilarang dalam Islam hanya terdiri dari empat hal yaitu bangkai, darah, daging babi, dan binatang yang disembelih bukan atas nama Allah. Namun demikian, MTA tidak menentukan pendapat mereka hanya pada empat hal yang dilarang oleh Al-Qur'an, atau mereka menggabungkan dengan hal-hal lain yang dilarang oleh hadis Nabi. MTA terlihat memilih untuk menjadi "aman" dan berada di posisi "abu-abu" dalam hal ini, karena mereka melihat bahwa dua pendapat tersebut sama dalam hal validitasnya. Keduanya tidak dapat ditentukan mana yang akan digunakan dan juga untuk menghindari kontroversi di masyarakat. Di samping itu, meskipun jargon MTA adalah kembali kepada al-Qur'an dan Sunnah Nabi, penentuan hukum berdasarkan ijma' juga digunakan walaupun ada perbedaan konsep tentang ijma' (MTA mengatakan mereka menggunakan ijma' sahabat, tetapi sebenarnya mereka menggunakan ijma' ulama). Qiyas digunakan sangat terbatas, yaitu hanya jika illat hanya disebut dalam teks (nass). MTA tidak menggunakan selain empat dalil hukum yang disepakati, kecuali dalil tentang al-ibahah al-asliyyah yang termasuk dalam pembahasan istishab.]]>
<![CDATA[The Authority of Majelis Tafsir Al-Qur’an (MTA) Fatwa: Critical Review of the MTA’s Sunday Morning Brochure ]]>
<![CDATA[Nashirudin, Muh]]>;
<![CDATA[Mudofir, Mudofir]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 2 (2018) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
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DOI: 10.24090/mnh.v12i2.1634
<![CDATA[This paper discusses the authority behind the Sunday Morning Brochure by Majelis Tafsir Al-Qur’an (MTA). The Sunday Morning Brochure is a study material given on Sunday morning and distributed to MTA members, and they can be regarded as a fatwa or the result of the MTA’s ijtihÄd in understanding the sources of Islamic law. From the documentations and interviews, this research finds that the study materials on the MTA’s Sunday morning brochures have been designed by a team of experts under the supervision of Ahmad Sukina. However, the brochures are, in fact, only prepared individually by the chairman of the team, i.e. Masduki who cannot be said to be authoritative in the istinbÄá¹ or ijtihÄd of Islamic law because he does not meet the criteria as an individual mujtahid in establishing the Islamic law. While using the jargon back to the Qur'an and Sunnah, MTA still uses ijmÄ' and qiyÄs as a proposition though in a very limited case. Other sources than those four, such as istiḥsÄn, maá¹£laḥah, and istiṣḥÄb will not be used by the MTA.]]>
<![CDATA[KRITERIA KAFA’AH DALAM PERKAWINAN: ANTARA ABSOLUT-UNIVERSAL DAN RELATIF-TEMPORAL ]]>
<![CDATA[Ibrahimy, Ahmad Azaim]]>;
<![CDATA[Nawawi, Nawawi]]>;
<![CDATA[Nashirudin, Muh]]>
<![CDATA[ Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum Vol 5, No 2 (2020): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/al-ahkam.v5i2.2371
<![CDATA[Penelitian ini menemukan bahwa kriteria kafa’ah dalam perkawinan mencakup tiga dimensi yaitu dimensi etik-religius, status sosial dan material. Kafa’ah etik-religius bersifat mutlak, permanen dan universal dimana berlakunya  tidak terbatas pada ruang dan waktu. Sementara kafa’ah pada dimensi status sosial dan material bersifat relatif dan lokal. Kafa’ah berupa status sosial tidak memiliki dasar yang jelas dari al-Qur’an maupun sunnah Nabi SAW dan bertentangan dengan ajaran Islam yang memandang bahwa derajat seseorang tidak ditentukan dengan status sosial tetapi dengan aspek ketakwaannya. Dalam hal ini, status sosial sebagai kriteria  kafa’ah dalam penikahan dipengaruhi kefanatikan kultur budaya Arab yang berkembang pada waktu Islam di Arab. Begitu pula ulama ketika menformulasikan  kriteria kafa’ah dalam penikahan tidak lepas dari pengaruh kultur Arab. Karena itu, kafa’ah ini jelas bersifat fanatik kearaban yang bersifat temporal dan lokalitas yang tidak mungkin bisa diimplementasikan secara totalitas yang dibatasi ruang dan waktu. Yakni, kafa’ah dimensi status sosial bersifat relatif dan tidak mutlak hanya berlaku pada kalangan bangsa Arab saja, karena karakteristik Arab sangat menjaga terhadap  keturunan.  Memang ada pendapat ulama yang memberi kriteria kafa’ah berupa keturunan atau status sosial berdasarkan hadis sebenarnya bersifat temporal dan lokal yang bisa berubah sesuai dengan konteks sosial]]>
<![CDATA[Talîl al-Ahkâm dan Pembaruan Ushul Fikih ]]>
<![CDATA[Muhammad Nashirudin]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 15, No 1 (2015) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v15i1.2844
<![CDATA[Renewal of Islamic law was necessary to renewal fiqh and ushûl al-fiqh which become the method of determination of Islamic law. Among the classical fiqh issues that can currently be used as the entrance to reform is to perform the renewal talîl al-ahkâm process, namely by making the wisdom and interests as a determinant of the presence and absence of law in a matter.DOI: 10.15408/ajis.v15i1.2844 ]]>
<![CDATA[Reviewing shariah certificates of DSN MUI (a study on shariah certificate of DSN MUI on Paytren) ]]>
<![CDATA[Muh Nashirudin]]>;
<![CDATA[Millatus Sa'adah]]>
<![CDATA[ Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/ijtihad.v19i2.169-183
<![CDATA[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.]]>
<![CDATA[INTERAKSI SIMBOLIS PONDOK PESANTREN SALAFI DAN MASYARAKAT ]]>
<![CDATA[Muh. Nashirudin]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 12 No 1 (2017) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2017.12.1.141-167
<![CDATA[Pondok pesantren “salafi” selama ini diasumsikan memiliki interaksi yang tidak harmonis dengan masyarakat. Penelitian ini membahas tentang salah satu pondok pesantren “salafi”, yaitu Pondok Pesantren Imam Bukhari (PPIB) Selokaton, Karanganyar; tentang bagaimana sejarah berdirinya danbagaimana interaksi PPIB dengan masyarakat sekitarnya. Penelitian ini merupakan penelitian lapangan dengan data yang dikaji adalah data-data tertulis dalam sejumlah dokumen resmi dari PPIB yang berhubungan dengan kegiatan keagamaan di masyarakat sekitarnya dan berbagai wawancara yang melibatkan pihak PPIB dan pihak-pihak terkait seperti para takmir masjid di sekitar PPIB serta beberapa tokoh masyarakat. Asumsi tentang interaksi yang tidak harmonis pondok pesantren “salafi” dengan masyarakat tersebut ternyata tidak selamanya benar. Penelitian ini menemukan adanya interaksi simbolis antara PPIB dan masyarakat sekitarnya. PPIB memilih untuk membuat kegiatan yang berupa tahsin al-Qur’an yang notabene merupakan kegiatan yang dapat diterima oleh semua kalangan dengan berbagai latar belakang keagamaan yang berbeda-beda. Dengan cara ini, PPIB bertindak agar tidak mendapatkan reaksi penolakan dan pertentangan dari masyarakat Selokaton. PPIB juga memilih tema yang bersifat umum dalam khutbah Jum’at yang makmumnya memiliki keragaman pemahaman keagamaan untuk menghindari adanya konflik dengan masyarakat. Hal ini juga dilakukan oleh masyarakat Selokaton dalam berinteraksi dengan PPIB. Kesediaan mereka mengundang ustaz atau penceramah dari PPIB dalam beberapa kegiatan keagamaan mereka, kesediaan mereka melakukan salat ‘Id di pelataran PPIB menjadi sebuah simbol penerimaan mereka akan keberadaan PPIB.It was being assumed that the salafy boarding school was in disharmony with its surrounding society. This research is about the one of salafy boarding school: Pondok Pesantren Imam Bukhari (PPIB) Selokaton Karanganyar. This research seek to descripe its history and its interaction with the surrounding community. This study is a field research. All data were collected from PPIB’s official documents that are related to religious activities in its surrounding community. Interview with the key informans from PPIB and clerical otorities like Ta’mir masjid was also conducted. The assumtion of the disharmony occurance in the interaction between PPIB dan its surrounding society was no longer true. The research found there was a symbolic interaction between PPIB and its surrounding communities. PPIB created activities like tahsin Qur’an that could be accepted by all people with the various religious backgrounds. For not getting the rejection and opposition from the Selokaton people, PPIB choose the common theme for a Friday sermon that had the difference followers of religious understanding. It was also to avoid conflict with the public. This was also done by the Selokaton people in their interaction with PPIB. Their willingness to invite the religious teacher from PPIB to their religious activities, like performing the id prayer in the PPIB’s courtyard was a symbol of their acceptance of the PPIB existence.]]>
