Character Education in the Book of Adab Al-Mufrad Concerning Customs Education and Their Relevance of Education in Indonesia

Printing students to be intellectually intelligent and morally good is the goal of Islamic education, so morals and manners are the spirit of education. Such education will give birth to humans who are aware of their responsibilities towards their Lord, understand and carry out their obligations to themselves and others in their society, and strive continuously to develop every aspect of themselves towards advancement as moral human beings. Character education is expected to be able to balance between the fulfillment of cognitive needs with other needs as mandated by the 2003 National Education System Law. Similarly, Islamic education is already familiar with the concept of etiquette. This study aims to determine the concept of civilized education in the book of Adab Al Mufrad and to make it relevant with character education in Indonesia. This study uses descriptive qualitative methods with content analysis tools. Then the results of the study found that the concept of education in the book of Adab Al Mufrad adab includes adab to parents, adab to children, adab to others, adab to Allah, and adab to the prophet Muhammad. The concept of adab covers the five pillars of the value of character education in Indonesia and can be used as a foothold in describing the values ​​of education that are being practiced in Indonesia

Madrasah Aliyah dan Sekolah Menengah Kejuruan dalam Persepktif Ekonomi Islam

Formal Education Institutions that directly print productive age cadres are vocational madrasahs (MAK) and vocational high schools (SMK). The history and origins of MAK and SMK, that MAK is more oriented to religious education based on skills or skills as a means of living in the world. Whereas Vocational Schools almost certainly emphasize skills and skills. The contents of MAK's subjects are 70% religious subjects, 70% vocational subjects. Of the two MAK and SMK alumni who tend to study Islamic economics or courses in Islamic economics majors is MAK. Then MAK and SMK, if viewed from Islamic economic principles that are more directed at strengthening religious teachings, so that they can be practiced and applied in the world of work, according to the author MAK is more relevant and more profitable, both in the world and the hereafter. Especially if it is weighed by the theory of Islamic education and education philosophy that is oriented towards noble character and morality, the educational goals of Islamic economic perceptive MAK are closer to perfect compared to SM

STUDI PUTUSAN PENGADILAN NEGERI GRESIK NO: 262/Pid.B/2006/PN.Gs KARENA KEALPAAN YANG MENYEBABKAN ORANG LAIN MATI DITINJAU DARI FILSAFAT HUKUM ISLAM

Penelitian ini bertujuan untuk menjawab permasalahan yaitu Pertama, Landasan apa yang dipakai oleh Hakim Pengadilan Negeri Gresik dalam memutuskan perkara No : 262/Pid.B/2006/PN.Gs. Karena kealpaan yang menyebabkan orang lain mati Dari Perspektif Filsafat Hukum Islam. Kedua bagaimana Tinjauan Filsafat Hukum Islam tentang penyebab kematian orang lain karena kealpaan. Data penelitian bersumber dari dokumen-dokumen resmi yang berupa data tertulis, yang kemudian dihimpun dan selanjutnya di analisis dengan metode deskriptif analisis dengan menggunakan pola berpikir deduktif. Hasil penelitian menyimpulkan bahwa pada dasarnya tindak pidana karena kealpaan yang menyebabkan orang lain mati bukanlah hal yang disengaja dan diniati tetapi merupakan suatu tindakan yang muncul secara tiba-tiba sehingga menyebabkan matinya orang lain. Sebagaimana diatur dalam Kitab Undang- Undang Hukum Pidana (KUHP) Pasal 359 : Barang siapa karena kealpaannya menyebabkan matinya orang lain, diancam dengan penjara paling lama lima tahun atau kurungan paling lama satu tahun. Adapun sanksi hukum, dalam hal ini para hakim menyatakan terdakwa M. Zudi Santoso tersebut terbukti secara sah dan meyakinkan bersalah melakukan tindak pidana karena salahnya menyebabkan matinya orang; hal yang memberatkan akibat perbuatan Terdakwa (M. Zudi Santoso) yang kurang hati-hati menyebabkan matinya korban Saekan; adapun hal-hal yang meringankan : Terdakwa mengakui terus terang perbuatannya sehingga tidak menyulitkan jalannya persidangan, terdakwa sopan dalam persidangan serta menyesali perbuatannya, terdakwa belum pernah dihukum; Pada dasarnya tindak pidana kealpaan yang menyebabkan kematian orang lain bukan merupakan suatu tindakan yang disengaja dan diniati tetapi merupakan suatu tindakan yang muncul secara tiba-tiba. Tindak pidana kealpaan adalah jenis kasus yang jarang sekali diputus atau sesuai dengan teori. Dalam pengadilan majelis hakim biasanya memutuskan dan mengklasifikasi jenis pembunuhan, tanpa mengutamakan hak-hak korban, karena dampak dari perbuatan pelaku sangat besar, terutama bagi keluarga korban

AMIL ZAKAT AUTHORITY ACCORDING TO LAW OF ISLAMIC LAW AND LAW

History records the development of amil zakat in Indonesia starting from 1968 issued Regulation of the Minister of Religious Affairs No. 4 of 1968 on the Establishment of Amil Zakat and Regulation of the Minister of Religious Affairs No. 5 of 1968 on the Establishment of Baitul Maal. On 12 December 1989 issued the Instruction of the Minister of Religious Affairs 16/1989 on the Development of Zakat, Infaq and Shadaqah. In 1998-1999 and 2001-2003 formed BAZNAS of the Presidential Decree until 2011 was born a law that regulates the processing of zakat on Law no. 23 of 2011. From here the author wants to discuss what is meant by amil zakat and kopetensinya according to the Law and Islamic Law. Amil zakat is the people who are involved or actively participate in zakat activity which starts from collecting zakat from muzaki to distributing it to mustahik. According to the law in Indonesia, zakat's zakat is very important in paying zakat funds and channeling it to mustahiq, but the dominant collection should be supported by the authorities. According to Islamic law kiletensi amil zakat very urgent also, especially if amilnya fair and transparent. While the competence of the government in increasing the Baznas aggregation in collecting zakat is very urgent, especially if MUI can issue fatwas to cut the salary for civil servants / ASN to be more effective in collecting zakat and will maximize the Baznas in alleviating poverty and prospering the communit

Kajian Budaya Atas Kondisi Virtualitas Politik Mutakhir

Dunia politik dalam era virtualitas menampilkan dirinya dalam berbagai wujud penampakan: kebenaran, kepalsuan; permukaan, kedalaman; kejujuran, absurditas, esensi, ironi. Diperlukan metafora untuk memahami makna berbagai penampakan politik yang saling bertentangan itu. Makna politik dapat dibentangkan melalui metafora cahaya. Cahaya adalah sesuatu yang memberikan penerangan, semacam pelita yang mengantarkan manusia guna mendapatkan pencerahan. Pencerahan yang dikemukakan dalam buku ini ditampilkan dari tiga sudut pandang kajian, yakni pembahasan permasalahan politik dari segi cultural studies, metode semiotika, dan fenomenologi-hermeneutika. Buku ini merupakan upaya untuk menafsirkan fenomena-fenomena budaya politikterutama aktor-aktor politik-dengan menggunakan ketiga pendekatan tersebut.Dunia politik dalam era virtualitas menampilkan dirinya dalam berbagai wujud penampakan: kebenaran, kepalsuan; permukaan, kedalaman; kejujuran, absurditas, esensi, ironi. Diperlukan metafora untuk memahami makna berbagai penampakan politik yang saling bertentangan itu. Makna politik dapat dibentangkan melalui metafora cahaya. Cahaya adalah sesuatu yang memberikan penerangan, semacam pelita yang mengantarkan manusia guna mendapatkan pencerahan. Pencerahan yang dikemukakan dalam buku ini ditampilkan dari tiga sudut pandang kajian, yakni pembahasan permasalahan politik dari segi cultural studies, metode semiotika, dan fenomenologi-hermeneutika. Buku ini merupakan upaya untuk menafsirkan fenomena-fenomena budaya politikterutama aktor-aktor politik-dengan menggunakan ketiga pendekatan tersebut

COLLECTION OF ZAKAT FOR CIVIL STATE EMPLOYEES ACCORDING TO ISLAMIC LAW AND LAW

The history sheet reveals the development of formal legal amil zakat in Indonesia in 1968 the ratification of Minister of Religion Regulation (PMA) Number 4 of 1968 concerning the Establishment of the Amil Zakat Agency (BAZ) and PMA Number 5 of 1968 concerning the Establishment of Baitul Maal (PBM). Precisely on December 12, 1989 was issued the Instruction of the Minister of Religion (Inpres) 16/1989 concerning the Development of Zakat, Infaq and Shadaqah (PZIS). Then in 1998-1999 and 2001-2003 BAZNAS was formed with the Presidential Decree so that in 2011 the rule of zakat processing emerged namely Law Number 23 of 2011. Through this formal law the author will examine the terminology of amil zakat according to Islamic Law and Law. Amil zakat is a person who is involved or actively participates in zakat activities, starting from collecting zakat from muzaki to distributing it to mustahiq. Legal arrangements in Indonesia relating to the competence of amil zakat are very important in neglecting zakat funds and channeling them to mustahiq, but must be supported by the authorities. Islamic law considers the competence of amil zakat to be very urgent, with accountable amil. While the government is very competent in increasing Baznas income annually, supported also by the fatwa of the Indonesian Ulema Council (MUI) regarding the government's obligation to cut salaries for civil servants / ASNs to be more effective in raising zakat funds and Baznas will be more maximal in alleviating poverty and welfare of society and ummah as extension of the government to the welfare of the people

LAW EDUCATING WIFE AND CHILDREN PRIVATE VOCATIONAL SCHOOL OF PRESIDENT OF THE PROPHET OF MUHAMMAD SAW

Islam as the most blessed religion of Allah swt (surah al-Imran verse 19), is also the proof of Islam's most perfect religion, perfected. Islam also regulates how the concept of education, both within the family and outside the family. This study aims to determine the hadith of the Prophet Muhammad PBUH relating to the responsibility and law of educating his wife and children in the household with religious education. This reason needs to be discussed, many in the community of husbands (parents) who neglect the obligations and responsibilities of educating family members, so that not a few households run aground in the middle of the road or at least broken home throughout life. This research is a literary model with primary sources of hadith book (al-tis'ah pole), and secondary data from the literature relating to this research. The result is that in the book of poles al-tis'ah according to the traditions of the Prophet Muhammad PBUH there are approximately 69 traditions related to the responsibility of educating his wife and children, of the 69 traditions, two traditions are discussed in detail (Tirmizi narration No. 2577 and Muslim No 2137, because these two traditions summarize the meaning of 67 other traditions, it can be concluded that educating wives and children for their husbands (fathers) the law is fardhu ain or obligatory for the head of the family as a form of responsibility to provide inner support (religious knowledge) to family members (wife and children) in the 69 traditions contain the command sentence "teach or educate", then in the method of jurisprudence "al-ashlu fil amri lil wujub" the meaning of the origin of each command is mandatory. "Therefore a wife or child has the right to sue her husband (father) to educate religion as an obligation in Islamic law

Contradictive Istinbath Akad Murabahah Law Bil of Sharia Financing Time

A contract is a written agreement between a Sharia Bank or a Sharia Business Unit and another party that contains the obligation for parties in accordance with sharia principles, this is a definition according to the Sharia Banking Law. A contract is a legal relationship between parties that creates rights and obligations that are exchanged by the parties. An agreement is an event someone promises to another person or somewhere two people promise to do something or plan. All three are equated in the concept of business law engagement. The difference between the agreement and the contract according to the science of jurisprudence, the agreement is different from the agreement according to business law, but the difference is only in the term of use. By law and sharia, the murabahah and wakalah contracts are legalized. But if the murabahah bil wakalah agreement is not clear between the two contracts which one is used, there is obscurity (gharar), the law is haraam. But if the two contracts can be clear (not gharar) and separate (which one is the right one), then a transaction with two contracts is permitted, for example murabahah bil wakalah transaction, by means of the wakalah contract, then the murabahah contract, then this contract is enforced

Fasakh Nikah is Talak Khulu ' in the Perceptive of Muqaranah Mazahib Fil Al-Fiqh and Maqashid Syari'ah

ABSTRACTFasakh nikah or khulu' is the husband's divorce right which is given to his wife to break away from the marriage bond which is considered to have no benefit. This study is a study of muqaranah mazahib fil al-fiqh. Khulu 'according to the school of Daud al-Zhahiri, Ibnu Hazm represented, argues that the khulu' is the king's divorce (talak that can be reconciled). According to the Hanbali School represented by Ibn Qudamah that khulu‘ is the fasakh of marriage. Strengthened by Imam Ahmad with the argument of the authentic hadith of Ibn Abbas, as well as the opinion of the Shafi'iyyah school. The maqasid syari'ah review of khulu' in marriage with the maqasid Ammah and Khassah approach, then analyzed using circular theory by understanding the meaning of khulu' based on general benefit, then khulu 'is the wife's divorce, because talak can basically arise from the husband referred to as the rights of divorce and also from the wife referred to as divorce divorce or khulu' or fasakh. Then the wisdom of khulu’ is the solution to the incomplete household that is not resolved, so that the wife is not neglected, the law allows the wife of the talak or divorces the husband with the concept of khulu’ or fasakh in the religious court (sharia court), in return for divorce rights for the wife.Keywords: Fasakh Nikah, Talak Khulu' and Maqashid Syari'ahINTISARIFasakh nikah atau khulu' adalah hak perceraian suami yang diberikan kepada istrinya untuk melepaskan diri dari ikatan pernikahan yang dianggap tidak memiliki manfaat. Penelitian ini adalah penelitian muqaranah mazahib fil al-fiqh. Khulu' menurut mazhab Daud al-Zhahiri, Ibnu Hazm mewakili, berpendapat bahwa khulu' adalah perceraian (talak yang dapat direkonsiliasi). Menurut mazhab Hanbali diwakili oleh Ibn Qudamah bahwa khulu‘ adalah fasakh pernikahan. Diperkuat oleh Imam Ahmad dengan argumen hadis shahih Ibnu Abbas, serta pendapat mazhab Syafi'iyyah. Maqasid syari'ah mengulas khulu' dalam pernikahan dengan maqasid Ammah dan Khassah, kemudian dianalisis menggunakan teori sirkular dengan memahami makna khulu' berdasarkan manfaat umum, maka khulu' adalah perceraian istri, karena talak pada dasarnya dapat timbul dari suami sebagai hak perceraian dan juga dari istri disebut perceraian atau khulu' atau fasakh. Maka khulu' merupakan solusi untuk permasalahan rumah tangga yang tidak dapat diselesaikan, sehingga hak istri tidak diabaikan, hukum memperbolehkan istri menceraikan suami dengan konsep khulu' atau fasakh di pengadilan agama, sebagai imbalan atas hak perceraian untuk istri.Kata Kunci: Fasakh Nikah, Talak Khulu’ dan Maqashid Syaria