ISLAMIC PERSPECTIVE ON TOURISM AND ITS BENEFITS

Tourism has enormous benefits in Islam and even has a positive impact on One's faith. Tourism is a part of "maqashid" shari'a, which consists of preserving religion, soul, reason, descent (honor), and property. Tourism can even be covering all of these aspects of this "maqashid" because it is supported by the texts of the Qur'an and the Hadith, which show the virtues and benefits of the tour. By conducting a literature study, verifying data, and interpreting the Author using a descriptive analysis approach, it was found that tourism is a part of being related to all aspects of sharia maqashid, which have been done by previous peoples. Islam recommends pilgrimages to three places, namely Haram Mosque, Nabawi Mosque, and Aqsa Mosque. Islam also has signs in travel for Muslims and also for non-Muslims who enter Muslim territory. Non-Muslims come to Muslim countries not to commit immoral acts like those done in their countries. Still, they want to enjoy the beauty of nature and know the culture that exists so that Muslims do not need to provide facilities that are prohibited in Islam to support tourism

Halal Tourism in the Perspective of the Qur'an and Hadith and Maqashid Syari'ah

Tourism has enormous benefits in Islam and even has a positive impact on One's faith. Tourism is a part of "maqashid" syari’ah, which consists of preserving religion, soul, reason, descent (honor), and property. Tourism can even be covering all of these aspects of this "maqashid" because it is supported by the texts of the Qur'an and the Hadith, which show the virtues and benefits of the tour. By conducting a literature study, verifying data, and interpreting the author using a descriptive analysis approach, it was found that tourism is a part of being related to all aspects of sharia maqashid, which have been done by previous peoples. Islam recommends pilgrimages to three places, namely Haram Mosque, Nabawi Mosque, and Aqsa Mosque. Islam also has signs in travel for Muslims and also for non-Muslims who enter Muslim territory. Non-Muslims come to Muslim countries not to commit immoral acts like those done in their countries. Still, they want to enjoy the beauty of nature and know the culture that exists so that Muslims do not need to provide facilities that are prohibited in Islam to support tourism.   

Leadership Criteria in Islam and its Benefit: Muslim Involvement in Non-Muslim Goverments

Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran.  Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik.  Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim.  Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup.  Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran

AL MAQRIZI'S VIEW ON ISLAMIC ECONOMY AND ITS RELEVANCE TO COVID-19 PANDEMIC IN INDONESIA

The problem of socio-economic phenomena always attracts the attention of various layers of society and individuals because the State's economic stability is the backbone of the material prosperity of the people. It will positively impact development in multiple fields. The Covid-19 Pandemic outbreak that occurred paralyzed not only humans but also paralyzed the Indonesian economy. During Al-Maqriz's life there was starvation and Inflation in the government of the Bani Mamluks in Egypt, Inflation during this period became the main attraction of researchers to make Al-Maqrizi's Economic Thought as a cornerstone of this research theory. This study aims to determine the concepts and work of Al-Maqrizi in his contribution to the Islamic Economy with his relationship with the Covid-19 Pandemic in Indonesia by using the literature study research method and field observations. He was armed with adequate experience as a muhtasib (market watchdog).  Al-Maqrizi discussed the problem of Inflation and the role of money in it, a fantastic discussion at that time because it correlated two things that were very rarely done by Muslim and Western thinkers. Inflation occurring in Indonesia is still relatively stable even amid the soaring Rupiah exchange rate when compared with Inflation in the same period before the co-19 epidemic broke out in Indonesia. Keywords: Al-Maqrizi, Islamic Economy, Covid-19, Indonesi

Women's Leadership in Islamic Perspective

The existence of Prophet hadith which stated: “will not prosper. A people who submit their affairs to women”, has provoked serious debate among Muslims. It is concerning about the legality of a woman as public leaders. The resistance of groups who refused is directly proportional to the group that is not questioned about the gender as a leader. Different viewpoints among khilafiyah caused the difference. Besides reviewing the authenticity of hadith above, the following article explains the diversity of scholars’ opinions on women's leadership. Keywords: leadership, women, Islamic perspectiv

Aplikasi Akad Tabarru’ Wadi’ah dan Qard di Perbankan Syariah

The economic transaction in Islam is not always to orientate on commercial, and profit-oriented activity. It is namely with tabbaru‟—all of agreement intentionally related to non-profit. The „aqd can be an activity of which gives or borrows something. In fact, especially in Islamic Bank, that „aqd is consistently maintained in the tabbaru‟ principles. The existed-cost in conserving, is obviously as an avoindance-compentation. The paper will examine the wadi‟ah concept and qard in Islamic Bank. Keywords: Application, Tabbaru‟ „Aqd, Wadiah, Qard and Islamic Bank

THE CHARACTERISTIC OF POPULAR SCHOOLS MADHAB CHANGE AND RENEWAL IN THE ISLAMIC WORLD

In this paper, we will explain the meaning of the schools, the background and early history of the emergence of the schools in fiqh, specifically on the four schools, namely the Hanafi School, the Maliki School, the Shafi'i School, and the Hanbali School, and several other things related to these four schools. and explanations of other schools of thought besides the four schools, as well as examples of cases of fiqh problems in these schools. The author conducted a literature study and a descriptive approach to analyze the differences in these schools' characteristics and the backgrounds of the causes of the differences and found that the oldest school, the Hanafi school, is known as Ahlurra'yi. Imam Abu Hanifah is known as Ahlurra'yi because he took the law based on the Al-Qur'an, the Sunnah of the Prophet, Ijma ', Qiyas he also used Al-Istihsan, Maslahah Mursalah. Meanwhile, the Maliki School was known as Ahlul Hadith because his residence influenced it in Medina. in taking his law, he relied on Allah's book for the first time, then on Assunah. But he put the practice of Medina's people ahead of the Hadith on Sunday if it proved to be contradictory. Because he believed that Medina's inhabitants inherited what they practiced from their ulama 'salaf, and their ulama' salaf inherited from friends, it is stronger than the Ahad hadith. The Shafii schools are known as Ahlu Hadiths and Ahlurro'yi. Meanwhile, Mahab Hanbali is known as Ahlu al-Hadith, which adheres to the Sunnah alone without any Ta'wil. Imam Ahmad is famous for Ahlul Hadith because, in his day, he met the Imams of the Great Hadiths, including Al-Bukhari and Muslims. So the characteristics of each Madzhab priest are different; the environment and scientific background influence this. &nbsp

Leadership Criteria in Islam and Its Benefit: Muslim Involvement in Non-Muslim Goverments

Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran