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

Woman Searching for Family Nafkah in Islamic Economic Views

Abstract: This article focuses on the discussion of Islamic and economic views on women making a living for families (husbands and children). This phenomenon is already popular in Indonesian society, with many female workers (TKW) making a living or working abroad for the sake of family survival (husband and children), this is also reinforced by soap opera shows on private national television titled “The world is upside down” as a manifestation of the socio-economic facts of the Indonesian family today which is visualized as soap operas. This is a big question mark for socio-economic observers and practitioners of sakinah or Muslim families. In general, the main task of making a family living in Islam is assigned to the man (husband). Although it is justified that women (wives) earn a living (working) to help the family economy if the husband’s income is insufficient for family needs, provided that the woman in work does not bring shame, slander and harm to herself and the continuity of her household, and can maintain her honor by always covering aurat and keep away from things that produce salaries are not halal (haram). So a woman who is a family breadwinner in the view of Islamic economics is permitted, but that as an alternative to maintaining survival and domestic life with her husband and children, also does not violate her nature as a wife and mother for her children. This analysis arises because economic activity is a social activity, so the social is very closely related to the economy, also the Islamic economy and  ocioeconomic family in Islam

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

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

Healthy Paradigm Tagar 2019 Change President Islamic UMM Views in Pekanbaru City

This study aims to determine the effectiveness of common sense in the 2019 hashtag to replace the President's perspective on Muslims in Pekanbaru City. The research uses descriptive qualitative analysis method with simple observation and interview data. The results prove that the use of common sense in the 2019 hashtag theory replacing Pekanbaru Muslim presidents is very effective, at a percentage projection rate of 95% agreeing, with the proposition that the change is in accordance with ijtima's choice of 'ulama'. The causes of effectiveness are: 1). The wish of Pekanbaru Muslims to make the 2019 election successful and fair without cheating as a form of political awareness; 2). The emergence of a phenomenon that is not conducive to economic, social and political turmoil is evidenced by the very high news hoax circulating in the Indonesian Muslim community; 3). The consistent anthropology of Pekanbaru's Muslim anthropology as a Malay people that is synonymous with Islam, the blessed earth keeps the spirit of the ulama of the Datok Sri Ulama Setia Negara; 4). The blood flow of Pekanbaru Malay slaves to one of the candidates for the vice president

Pedagang Kaki Lima Perspektif Ekonomi Islam

Pedagang Kaki Lima (PKL) merupakan salah satu bentuk usaha yang mempunyai jiwa kewirausahaan yang tinggi dan mampu bersaing di tengah persaingan perekonomian. Keberadaan PKL cenderung dilatar belakangi persoalan minimnya lapangan pekerjaan yang di sediakan oleh pemerintah, upaya bertahan hidup, minimnya modal usaha disektor formal, aturan dan birokrasi yang rumit, pekerjaan sementara dan faktor keturunan serta profesi, menjadikan usaha PKL sebagai salah satu alternative yang dapat di lakukan oleh masyarakat.  PKL atau dalam bahasa inggris disebut juga street trader selalu dimasukkan dalam sektor informal. PKL adalah orang yang berdagang menggunakan gerobak atau menggelar dagangannya di pinggir-pinggir jalan atau trotoar jalan kota di sekitar pusat perbelanjaan/pertokoan, pasar, pusat rekreasi/hiburan, pusat perkantoran dan pusat pendidikan, baik secara menetap atau setengah menetap, berstatus tidak resmi atau setengah resmi dan dilakukan baik pagi, siang, sore maupun malam hari dalam rangka memenuhi kebutuhan hidup dengan tidak melibatkan pihak lain secara terikat. Istilah pedagang kaki lima pertama kali dikenal pada zaman Hindia Belanda, tepatnya pada saat Gubernur Jenderal Stanford Raffles berkuasa. Perkembangan pedagang kaki lima dalam lintas sejarah perekonomian umat manusia mengalami kemajuan dan kemoderenan. Ketidakpuasaan dengan kebijakan pemerintah terkait pengalokasian para pelaku PKL, melahirkan pedagang yang turun ke masyarakat secara langsung, yang disebut dengan pasar kaget. Padangan Islam terhadap PKL adalah sebagi wujud berekerja keras, namun dalam pelaksanaan perdagangan PKL mesti mematuhi symbol-simbol syariat, mislanya jujur, amanah, tidak menipu dan menepati janji. Berkaitan dengan pemimpin atau penguasa, maka Islam memandang PKL dibenarkan jika ada kesepakatan dengan pemerintah dan tidak menganggu kepentingan umum yang lebih maslahat