bluuebunny/crossref_metadata_2025_split huggingface dataset:
Kemandirian Berbasis Wakaf di Masjid Besar Imam Ulomo Sampung Ponorogo
Authors: HUDA MIFTAHUL 
Published: March 2021

Abstrak:Tulisan ini bertujuan untuk menggali model kemandirian Masjid berbasis wakaf di Masjid Besar Imam Ulomo Sampung Ponorogo. Kemandirian Masjid dipahami oleh takmir, nadhir dan jamaah Masjid sebagai peningkatan kapasitas Masjid dalam berbagai segi. Peningkatan kapasitas Masjid itu terdiri dari sisi asset dan sarana prasarana dan dari sisi pengelola Masjid. Dari sisi asset dimaknai sebagai upaya meminimalisir beban masyarakat atas kebutuhan Masjid. Dari sisi pengelola Masjid dimaknai sebagai adanya kesadaran berinovasi dan kebebasan dalam berinisasi untuk penguatan kelembagaan nadhir dan takmir dalam mengembangkan Masjid. Pola atau model kemandirian Masjid berbasis wakaf yang diterapkan di Masjid Besar Imam Ulomo Sampung Ponorogo adalah kemandirian aset dengan mengembangkan aset-aset wakaf Masjid secara produktif baik dalam pertanian, perikanan maupun lainnya. Sedangkan Pola kemandirian dari sisi penguatan kapasitas nadhir belum maksimal mengingat nadhir yang dikembangkan adalah masih dalam kluster nadhir perorangan. Pola kemandirian yang terakhir adalah pola kemandirian dari sisi manfaat hasil wakaf yang diperuntukkan tidak hanya kepentingan Masjid tetapi juga kepentingan jamaah masyarakat sekitar yang membutuhkan. (This paper aims to explore a model of self-reliance based on wakaf mosque in Imam Ulomo Mosque, Sampung Ponorogo. The independence of the mosque is understood by takmir, nadhir and mosque congregations as capacity building of mosques in various ways. The capacity building of the mosque consists of assets and infrastructure and from the management of the mosque. In terms of assets interpreted as an effort to minimize the burden of the community on the needs of the mosque. In terms of mosque managers interpreted as an awareness of innovation and freedom in the process of strengthening institutionalization nadhir and takmir in developing the mosque. Pattern or model of self-reliance Mosque-based wakaf applied at Imam Ulomo Grand Mosque Sampung Ponorogo is the independence of assets by developing the assets of wakaf Masjid productively in agriculture, fishery or other. While the pattern of independence from the strengthening capacity nadhir not maximal considering nadhir developed is still in individual nadhir cluster. The last pattern of independence is a pattern of independence from the side of the benefits of wakaf that is destined not only the interests of the mosque but also the interest of the surrounding community)
Women on The Text According To Amina Wadud Muhsin in Qur’an and Women
Authors: Bakar Abu 
Published: March 2021

This article explains hermeneutic concept of Amina Wadud stating that men and women are equal. It is based on the interpretation of both Qur'anic keywords (nafs, min and azwaj) and Qur'anic concepts (qiwamah, angel and nusyuz). Wadud reasoned that those key words and concepts were, unfortunately, red partially by most of commentators and resulted gender biased exegetical works. Using the method of descriptive and critical, this article aims to elaborate how Wadud argued against the pathriarcal exegesis of the Qur’an in her book, Qur’an and Women. At the conclusion, it is found that Wadud criticized the biased works using two steps of hermeneutical approach. The first is by examining on how The Qur’an mentions some relating issues and second is by creating generalization on special respons about historical background
Reinterpretasi Makna Nafkah dalam Bingkai Islam Nusantara
Authors: Rajafi Ahmad 
Published: March 2021

The controversy about the concept of nafkah in Islam seems never ending, especially the strengthened of Islamic trans-national understanding in society which emphasizes the importance of Qur'an but with the scriptualistic model and denying other elements that can be formulated as a means to reinterpret verses of God, such as the verse of nafkah living that is used as a justification of men's power over the women. So that, examine the harmony of revelation and local culture in the context of the verse about nafkah with the approach of Islamic Nusantara is important to be explained in order to be create a responsive understanding and shalih li kulli zamân wa makân. The direction of that reinterpretation formulates the concept of economic agreement in a family, where the reading of the verse must be related to the early history of Islam which treats women in a minor but with positive progress toward the major treatment, so that women (wives) who were previously prohibited in earning of nafkah could be transformed to participate in constructing the economic family or even as the main provider of nafkah in a family.
Legal Awareness of Maduresse Nahdliyin: A Partnership Study between BMT Nuansa Umat and MWC NU
Authors: Haryanto Rudy 
Published: March 2021

Abstract:Building people’s legal awareness in various sectors, such as in the economic one, requires appropriate steps and strategies. This study examines the importance of partnership in building legal awareness on the aspect of Moslem’s economic sector. It captures a successful partnership pattern between BMT Nuansa Umat East Java and MWC NU in developing legal awareness specifically among nahdliyin. The study used descriptive qualitative method while its data collection techniques include observation, interviews and documentation. Respondents in this study consists of leaders of KSPPS BMT NU East Java and the Head of MWC NU. Based on the analysis of this research, it is clear that the type of business partnership between KSPPS BMT NU East Java and MWC NU is a partnership called by syirkah. This model is found to successfully achieve cultural, professional and mutual legal awareness.Keywords:Legal Awareness, Partnership, KSPPS BMT Nuansa Umat, MWC NU Abstrak:Membangun kesadaran hukum ummat dalam berbagai sektor, seperti pada sektor ekonomi, membutuhkan langkah dan strategi yang tepat. Penelitian ini mengurai pentingnya kemitraan dalam membangun kesadaran hukum pada bidang ekonomi umat Islam. Secara khusus, ia memotret keberhasilan pola kemitraan antara BMT Nuansa Umat Jawa Timur dengan MWC NU dalam mengembangkan kesadaran hukum khususnya di kalangan warga nahdliyin. Penelitian ini menggunakan metode deskriptif kualitatif. Teknik pengumpulan data meliputi observasi, wawancara dan dokumentasi. Responden dalam penelitian ini terdiri dari pimpinan KSPPS BMT NU Jawa Timur dan Ketua MWC NU. Berdasarkan analisis dan pembahasan dari hasil penelitian yang telahdiuraikan, dapat ditarik kesimpulan bahwa jenis kemitraan usaha yang dijalankan antara KSPPS BMT NU Jawa Timur dengan MWC NU adalah persekutuan (syirkah). Dalam kemitraan model ini, kesadaran hukum yang berbasis kultural, professional, dan kesalingan dapat tercapai.Kata Kunci: Kesadaran Hukum, Kemitraan, KSPPS BMT Nuansa Umat, MWC NU
Dhamânu Muntijâti al-Halâl li Himâyati Huqûqi al-Mustahlikîn
Authors: Nafis M Cholil 
Published: March 2021

AbstractPatent has a prominent place in people’s lives, as it constitutes a basic engine of progress, and becomes measure of the progress and richness of nations. Countries that possess a huge percentage of patents occupy high positions among other countries and have political influence against other countries. Therefore, the countries of the world have agreed to conduct agreements to protect it, on top of which is the Agreement on Trade-Related Aspects of Intellectual Property Rights (TRIPS). When the State of Indonesia agreed to sign this agreement, it had to provide legal cover in the field of patent through Law number 13 of 2016. After careful study of this law and Islamic jurisprudence, including its principles, and its purposes, the research sees that the Indonesian Law and Islamic Jurisprudence agree that patent is considered as wealth and property. So, they agree on the necessity of patent protection, and imposing the punishment for the aggressor. They also agree on the patent exploitation, whether it is personal exploitation or through a license contract. However, Islamic jurisprudence has established controls for the exploitation of innocence, the most important of which is that exploitation does not harm others. ملخص البحثالتشريع القانوني وضمان المنتجات الحلال للمستهلكين المسلمين من أهم أمر أساسي. وذلك أن من واجبات المسلم أن لا يقتصرالاهتمام باستهلاك المنتجات الخالية من المخاطر الكيميائية والمواد الضارة بالصحة، بالإضافة إلى ذلك فلابد أيضا أن يهتم بحلال المنتجات من ناحية ماهيتها ومعالجتها وفقا للتشريع الإسلامي. وكذلك يجب أن تكون منتجات الملابس مطهرة وليست مصنوعة من أشياء نجسة، لأنها تفسد العبادة والصحة النفسية. دستور الدولة والقوانين واللوائح التي نتص على ضمان منتجات الحلال هي دليل على التزام الحكومة بالتواجد في توفير الحماية للمسلمين هم أعظم المستهلكين في إندونيسيا. أصبح القانون رقم 33 سنة 2014 بشأن ضمان المنتج الحلال والذي دخل حيز التنفيذ في 17 أكتوبر 2019، هو نقطة البداية أن الدولة توفر ضمانات وحمايات لمواطنيها للحصول على الغذاء والأدوية والمواد المستهلكة وفقًا لإرشادات الإيمان. ومع ذلك، فإن تنفيذ القانون وتطبيقه لا يزال يحتوي على استثنائية السلطة التقديرية (حرية التصرف) بشأن رسومات الكلفة حيث أصبحت عملية تفتيش الحلال تحت رعاية سلطة منظمة تحليل الغذاء والأدوية مستحضرات التجميل عضو مجلس العلماء الإندونيسي حتى صدور قرار وزير المالية بشأن رسومات كلفة خدمة شهادة الحلال. ولا تزال هذه استثنائية السلطة التقديرية (حرية التصرف) تؤثر بشكل أو بآخر على برنامج إلزام شهادة الحلال لكل منتجات يتم تسويقها في إندونيسيا من خلال إلصاق علامة/ختم الحلال.
Moluccas Local Wisdom in the Role of Marriage Arbitrator for Preventing Domestic Violence
Authors: Lonthor Ahmad , Jamaa La 
Published: March 2021

This research aims to reveal the Moluccas local wisdom through the existence of marriage arbitrators among Muslim community in Salahutu, Leihitu, and West Leihitu, Central Maluku. The data were collected through observation and interviews with community leaders, marriage arbitrators and their married sisters and then analyzed descriptively and qualitatively. The research results showed that the marriage arbitrators come from a male distant relative who was appointed by custom as a part of the marriage custom. The appointment aims to strengthen the family relationship between the bride (married sister) and the arbitrator in which they can help each other. Traditionally, an arbitrator serves to help the bride in both material and non-material aspects, particularly in preventing domestic violence. He can become a mediator, peacemaker, and helper of the economic hardship as well as preventing the married sister from psychological domestic violence. Furthermore, he can also provide protection for his married sister from the threat of her husband’s physical violence. This research found that the role of marriage arbitrators as peacemakers in preventing husband’s violence against their married sisters is relevant to hakamain concept in Islamic law as well as the provisions of "safe houses by the community," in Law No. 23/2004.(Tulisan ini bertujuan untuk mengungkapkan peran kearifan lokal saudara kawin pada masyarakat Muslim di Kecamatan Salahutu, Leihitu dan Leihitu Barat Kabupaten Maluku Tengah. Data dikumpulkan melalui observasi dan wawancara kepada tokoh masyarakat, saudara kawin dan saudari kawin kemudian dianalisis secara deskriptif kualitatif. Hasil penelitian menunjukkan bahwa saudara kawin adalah laki-laki dari kerabat jauh yang diangkat secara adat sebagai bagian dari adat perkawinan. Hal itu bertujuan untuk mempererat hubungan kekeluargaan antara saudara kawin dengan saudari kawinnya di mana keduanya bias saling membantu. Secara adat, saudara kawin bertugas membantu mempelai perempuan (istri) dalam hal material maupun non-material, utamanya untuk mencegah tindak kekerasan dalam rumah tangga si saudari kawin. Saudara kawin bisa berperan sebagai penengah, juru damai, sekaligus membantu kesulitan ekonomi keluarga saudari kawinnya, termasuk mencegah terjadinya kekerasan psikis saudari kawinnya. Lebih jauh, saudara kawin juga bisa berperan melindungi saudari kawinnya dari ancaman kekerasan fisik suaminya. Temuan penelitian ini menunjukkan bahwa peran saudara kawin sebagai juru damai yang mencegah kekerasan suami kepada istri relevan dengan konsep hakamain dalam hukum Islam serta ketentuan ”rumah aman oleh masyarakat,” dalam Undang-undang RI Nomor 23 Tahun 2004)
EVOLUSI SYARÎ'AH (Mencabar Ikhtiyar An-Na’im menuju Rekonsiliasi Syarî'ah dan HAM)
Authors: Hefni Moh 
Published: March 2021

Perjumpaan antara dunia Muslim dan peradaban sejak abad ke-19 M membawa implikasi berupa ketersisihan hukum Islâm (syarî'ah) dari posisi sentralnya. Ketika dunia Muslim secara politis terlepas dari hegemoni Barat, persoalan yang muncul adalah bagaimana menformulasikan syarî'ah agar kompatibel dengan standar HAM universal. Dalam konteks inilah, An-Na'im menawarkan gagasan evolusi syarî'ah, sebuah upaya untuk merekonsiliasi ketegangan antara syarî'ah dan HAM universal. Dalam proyek ini, An-Na'im mula-mula membedakan secara kategoris antara syarî'ah historis (Madânîyah) dan syarî'ah moderen(Makkîyah). Menurutnya, syarî'ah historis sudah tidak relevan lagi untuk menjawab berbagai persoalan kontemporer. Karenanya, melalui teori naskh, ia harus ditangguhkan pemberlakuannya dan diganti dengan syarî'ah moderen yang dinilai dapat memenuhi kebutuhan kontemporer sesuai dengan standar HAM universal.
PENGEMBANGAN BANK SYARI’AH DAN MENSYARI’AHKAN BANK SYARI’AH
Authors: Firmansyah Farid 
Published: March 2021

Sekitar 80% penduduk Indonesia menganut agama Islam, suatu komunitas yang tidak bisa dibilang sedikit tentunya. Sebagai negara Muslim terbesar di dunia, Indonesia sudah sewajarnya menjadi pelopor bahkan panutan dalam peran sertanya untuk pengembangan industri perbankan syari’ah. Dari data demografi terdapat sekitar 1,3 miliar muslim di dunia yang merepresentasikan 20% dari populasi dunia dan memiliki total kontribusi mendekati 10% pada GNP Dunia. Pengembangan bank syari’ah merupakan salah satu alat bagi dunia Islam umumnya dan Indoneisa khususnya untuk mewujudkan kemandiriannya dalam perekonomian, tanpa harus lagi mengharapkan bantuan lembaga dunia lainnya, seperti IMF, Bank Dunia, dll. Di dunia Internasional pun, perbankan syari’ah telah memiliki kesiapan memasuki era perdagangan bebas dan juga memiliki counterpart di setiap negara sehingga jaringan yang dimiliki juga relatif lengkap dan luas. Sehingga perbankan syari’ah mampu memberikan pelayanan yang efektif dalam segi waktu dan efisien dalam segi keuangan.
KEDUDUKAN DAN PERAN ADVOKAT DALAM PROSES PENYELESAIAN PERKARA PIDANA
Authors: Rifai Achmad 
Published: March 2021

The position of advocates (lawyers) as a law advisors in any process of investigation must be central, in terms of that they must place themselves as the representatives of the suspect to get the an appropriate rights. It is mistaken that an advocate acts from the side of attorney as general prosecutor. In the course of law enforcement, it has been fairly set up either the roles of attorney representing the victim or the demanded person, the suspect. During the process of investigation, the investigator (attorney or police officer) is standing for the victim, nevertheless the suspects are represented by an advocate as their law advisor. In the level of prosecution, the victim must be put up with an attorney as the general prosecutor; the advocate, as the law advisor, represents the suspect.
MAQÂSHID AL-SYARÎ’AH AL-SYÂTHÎBÎ (Sebuah Upaya untuk Menyingkap Tujuan Asasi Formulasi Hukum Islam)
Authors: Abdul Jalil Abdul Jalil 
Published: March 2021

Abstract: The al-Qur’ân is the only source of law by muslims believed to contain the rules guidelines and guidence to live in the word and the hereafter. Understand it (al-Qur’ân) requires a skill as well expertise, especially in the filed of linguistics (rule lughâwiyyah) so as to understand the meaning of the word of god as defailed in the al-qur’ân. But god’s law is written in mushhaf sheets are also has the meaning that can be understood from what is implied behind the text, a fundamental goal (maqâshid al-syarî’ah) of legal provisions in nashshîyyah. In the article the author wants to give an alternative understanding of the idea of a reformer of islamic legal thought that al-Syâthîbî in maqâshid al-syarî’ah outlines in his monumental work. Entitled al-muwâfaqât fî usûl al-syarî’ah . Whit this idea, the observer of islamic law is expected in understanding the law of god is not mely because there is an assessment tekts, but also expected more attention to and consider the fundamental purpose of the establishment of law of god. Key Words: al-Qur’ân, maqâshid al-syarî’ah, al-Syâthîbi, dan mashlahah
EDUKASI MARKETING BANK SYARÎ’AH
Authors: Wadhan Wadhan 
Published: March 2021

Abstract: Marketing is a significant aspect to increase consumer trust. Hence, it is essential to educate the consumer with the lesson of the importance of syarî’ah products concerning the marketing aspects. In fact, many banks serves the customer with syariah service in Indonesia. The basic concept of spiritual marketing is the managements of creation, taste, heart and work (the implementation). Those concepts are under the guidence of faith integrity, obidience, and loyality to Allâh swt. The key of ethics and moral of business is truly placed on the doers. A Muslim busines manager must hold tightly the ethic and moral of business that cope –khusn al-huluq, trusty, dan tolerant. There are three marketing strategies of syariah banking; marker driven strategic, viral marketing way, and fish net strategy. Element of mega marketing that had been intruduced by Rasûlullâh since the fifteenth century, and now can be adopted to any kinds of businesses including syariah banking. Key Words: Marketing, Marketer, dan Mega Marketing
PERDA SYARI’AH DAN KONFLIK SOSIAL (Implikasi penerapan Perda No. 4 tahun 2005 tentang Larangan Kegiatan pada Bulan Ramadlan terhadap Hubungan antar Agama di Kota Banjarmasin)
Authors: Siti Tarawiyah Siti Tarawiyah 
Published: March 2021

Abstrak: Tulisan ini sebagai refleksi kreatif penulis dalam memotret dinamika sosial di Kota Banjarmasin Kalimantan Selatan terkait lahirnya Perda No. 4 tahun 2005 tentang Perubahan atas Peraturan Daerah No. 13 tahun 2003 tentang Larangan Kegiatan pada Bulan Ramadlan terhadap Hubungan antar Agama. Sebagai implikasi politik diberlakukannya otonomi daerah, maka pemerintah daerah mempunyai ‘kewenangan’ untuk membuat peraturan daerah (perda) termasuk Perda Syari’ah. Penelitian lapangan ini menggunakan pendekatan penelitian kualitatif dengan menggunakan kerangka teori konflik Karl Marx dan Ralf Dahrendorf. Temuan menarik dari tulisan ini adalah munculnya perda syar’iah (Perda Ramadlan) tersebut menimbulkan pro-kontra, karena cenderung dijadikan alat memperkuat kekuasaan, politisasi agama, dan diskriminasi etnis minoritas, sehingga sangat berpotensi mengundang konflik, yakni konflik vertikal (antara masyarakat versus aparat) dan konflik horizontal (masyarakat mayoritas versus minoritas) dan yang lebih tragis lagi berdampak negatif pada hubungan antar agama. Secara prinsip Perda Ramadlan secara substantif tidak memberikan dampak yang signifikan dalam hubungan antar agama di Banjarmasin, terbatasnya akses ekonomi kalangan pedagang. Meski demikian, masyarakat Banjarmasin dalam mensikapi Perda Ramadlan tersebut tidak anarkhis artinya masih mensikapi secara arif dan damai. Abstract: This article is creative reflection of social dynamic in Banjarmasin city, South Kalimantan relating the release of Perda (local official regulation) No. 4. Tahun 2005 of alteration on the previous Perda No. 13 Tahun 2003 of activities prohibition during Ramadlan (fasting month) toward inter-religion relations. As the political implication of local-government autonomy, local government has “authority” to establish Perda including syari’ah Perda. This is a field study that apply a qualitative approach using theoretical framework of Karl Marx and Ralf Dahrendorf. The research findings show that the release of syari’ah perda causes pro and anti. It seems become a tool to strengthen the power, religious politicization, and minority ethnic descrimination. It can cause conflicts; a horizontal conflict -minor against major society; a vertical conflict -society against government. It gives bad impact toward religion relations. The perda of ramadlan does not substantively contribute a significant impact on the religious relationship in Banjarmasin. On the other hand, Banjarmasin people do not react it anarchically, they even perform wise and peaceful attitude. Kata-kata Kunci: Perda Ramadlan, konflik vertikal, dan konflik horisontal
EFFICACY AND SAFETY OF SOME ETIOTROPIC THERAPEUTIC SCHEMES FOR TREATING PATIENTS WITH NOVEL CORONAVIRUS INFECTION (COVID-19)
Authors: Balykova L. A. , Pavelkina V. F. , Shmyreva N. V. , Pyataev N. A. , Selezneva N. M. , Shepeleva O. I. , Almyasheva R. Z. 
Published: March 2021

The aim of the study is to assess the efficacy and safety of the Favipiravir (Areplivir) drug, compared to the standard etiotropic therapy in the patients hospitalized with COVID-19.Material and methods. The research was conducted as a part of an open, randomized, multicenter comparative study of the efficacy and safety of Areplivir, 200 mg film-coated tablets (“PROMOMED RUS” LLC, Russia), in the patients hospitalized with COVID-19. The dosing regimen of Favipiravir was 1600 mg twice a day on the 1st day and 600 mg twice a day on days 2–14. Thirty nine patients were enrolled into the study with a laboratory-established diagnosis of a new type of Coronavirus infection caused by SARS-CoV-2 (confirmed) of moderate severity, with pneumonia. The group of comparison (22 patients) received standard etiotropic therapy, prescribed in accordance with the current version of the temporary guidelines for the diagnosis and treatment of COVID-19, represented mainly by Hydroxychloroquine with the dosage regimen of 800 mg on the 1st day, then 400 mg on days 2–7, and Azithromycin 500 mg once a day for 5 days. The main group (17 patients) received Favipiravir (Areplivir) as etiotropiс therapy.Results. In the main group, the time period until fever disappeared was found to be 1.36 days shorter than in the group of comparison (p<0.05); there was a higher rate of the reduction of inflammatory changes in the lungs according to the computer tomography data (38.4% vs 14.9%, p<0.05). By the end of the treatment, there was also a lower lactate level in the blood (27.1%, p<0.05) than in the patients of the group of comparison. The evaluation of the drug efficacy ассording to the Categorical Ordinal Scale of Clinical Improvement and measurements of oxygen saturation in the blood, manifested similar positive dynamics in the patients treated ассording to various etiotropic therapy regimens. By the end of the treatment, the RNA SARS-CoV-2 tests were also negative in all the patients. As for the overall frequency of adverse events (AEs), no relevant distinctions were found between the groups. A greater part of AEs was related to hepatotoxicity, with a predominantly clinically relevant increase in alanine aminotransferase (ALT). A clinically relevant prolongation of the corrected QT interval on the standard ECG was found to occur in the standard-therapy group on day 5, while no serious AEs were registered in the main group. No serious adverse reactions were registered in patients of the main group.Conclusion. The efficacy of the Favipiravir (Areplivir) therapy for the novel coronavirus infection has proved to be superior to the efficacy of the standard etiotropic therapy in a number of aspects. Basing on the obtained findings, Favipiravir (Areplivir) drug can be recommended for treating patients with the novel coronavirus infection of moderate severity.