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KONSEP HIKMAT AL-TASYRÎ’ SEBAGAI ASAS EKONOMI DAN KEUANGAN BISNIS ISLAM MENURUT ALI AHMAD AL-JURJAWI (1866-1961M) DALAM KITAB HIKMAT AL-TASYRÎ’ WA FALSAFATUHU Sudirman M Johan; Nur Hadi; Akhmad Mujahidin; Ahmad Rofiq; Mawardi Muhammad Shale
AL-FIKRA Vol 17, No 1 (2018): Al-Fikra : Jurnal Ilmiah Keislaman
Publisher : Program Pascasarjana Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/af.v17i1.5338

Ali Ahmad Al-Jurjawi (1866-1961) a modernist from the Egyptian city of Jarja. Al-Jurjawi lived in a time of shock, known as the Egyptian revolution from the clutches of France. European colonization of the Islamic world (Egypt), which tends to manage the economy with a conventional (secular) system. These conditions affect the construction of scholarship which is occupied by Al-Jurjawi, plus the difficulty of finding the ideal books, especially regarding Islamic law and wisdom or secrets that exist in Islamic teachings. Starting from such a situation Al-Jurjawi much got the idea of philosophy and thought and determined to write a book that discusses the wisdom of Islamic Shari'ah, which is named Hikmat al-Tasyrî 'wa Falsafatuhu. Then how kosep wisdom al-Tashrî 'became the economic and financial principles of Islamic business according to Al-Jurjawi in the book. The result, the concept of wisdom al-Tasyrî 'Al-Jurjawi is amazing wisdom, astonishing mind and satisfy the heart of the shari'ah of the divine religion aims to know God, inhumanizing, knowing how to worship and Think about it by establishing the law necessary to be done amar ma'ruf nahi mungkar and benefit servants of the world and the hereafter. The reason for wisdom of al-Tashrî 'as the economic and financial principle in Islamic business according to Al-Jurjawi, to realize submission to the Shari'ah of Allah; preserving the Sunnah of the Prophet; keep away from the forbidden; foster moral development; realizing brotherhood and unity. All according to Al-Jurjawi contains benefit the world and the hereafter, in an effort to know God by worshiping and ma'ruf nahi munkar and morally noble character. It is embodied in the concept of hablum minnallâh wa minannâs. Benefit as the principle of innovation of economic and financial activities in contemporary Islamic business according to the researchers lies in the wisdom of ihyâu al-Mawât his Al-Jurjawi is to innovate in business for benefit people

MAQASHID KOPERASI SYARIAH Nur Hadi
I-ECONOMICS: A Research Journal on Islamic Economics Vol 4 No 2 (2018): I-ECONOMICS: A Research Journal on Islamic Economics
Publisher : Islamic Economics Program, Faculty of Islamic Economics and Business

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/ieconomics.v4i2.2562

Abstract The Islamic finance industry in the frame of Islamic financial institutions in the economy of a country plays a very important role, one of which is to assist businesses in carrying out, expanding, and developing their business activities through financing, among which are cooperatives that provide financing to cooperative members. Maqashid Koperasi sharia is a community-based business or business activity. His own philosophy is self-reliance, starting from the self and then to the independence of the group (people). Or vice versa, group independence that encourages individual independence in it. The resources gathered from members are a way to achieve economic sovereignty, so cooperating is actually a long-term business strategy that secures the business interests of each member from unfair competition. Cooperating is building a fortress from efforts to destroy and colonize large investors and more established business owners. Maqashid Sharia cooperatives at the level of religion are concentrations of power in driving out forbidden forms of muamalah and misleading ideologies. Riba is the prima donna of the business world, its existence is a direct derivative of the capitalist notion that puts money above everything else. Only solidarity is able to withstand the onslaught of expansion of capitalist business ventures, the institutionalized solidarity called cooperatives. Maqashid syirkah Islamic cooperatives contain six maqashid, as follows: 1). A large amount of capital is collected, so that it can be used to carry out large jobs too; 2) Can expedite the macroeconomic rate; 3). The creation of broader and more adequate employment opportunities; 4). The feeling of brotherhood between fellow capital holders and other partners; 5). Thought to advance the company becomes more because it comes from many people too; 6). Union transactions can generally be terminated or canceled. Keywords: Maqashid, Koperasi, Sharia. Abstrak Industri keuangan syariah dalam bingkai lembaga keuangan syariah dalam perekonomian suatu negara memegang peranan yang sangat penting, salah satunya membantu para pelaku usaha dalam menjalankan, memperluas, dan mengembangkan kegiatan usahanya melalui pemberian pembiayaan, diantranya adalah koperasi yang memberikan pembiayaan kepada para anggota koperasi. Maqashid Koperasi syariah adalah berjamaah dalam usaha atau kegiatan usaha yg berbasis komunitas. Filosofinya sendiri adalah kemandirian, mulai dari diri kemudian menjadi kemandirian kelompok (umat). Ataupun sebaliknya, kemandirian kelompok yang mendorong kemandirian individu didalamnya. Sumber daya yang terhimpun dari anggota adalah jalan bagi pencapaian kedaulatan ekonomi, sehingga berkoperasi sebetulnya adalah strategi usaha jangka panjang yang mengamankan kepentingan bisnis setiap anggota dari persaingan yang tidak sehat. Berkoperasi adalah membangun benteng dari upaya-upaya menghancurkan dan menjajah para pemodal besar dan pemilik usaha yang lebih mapan. Maqashid Koperasi syariah dalam tataran religi adalah pemusatan kekuatan dalam menghalau bentuk-bentuk muamalah yang terlarang dan ideologi yang menyesatkan. Riba itu primadona dunia usaha, keberadaannya adalah turunan langsung dari paham kapitalis yg mendudukkan uang diatas segalanya. Hanya solidaritas yg mampu menahan gempuran ekspansi usaha bisnis kapitalis, solidaritas yg melembaga itu namanya koperasi. Maqashid syirkah koperasi syariah mengandung enam maqashid, sebagai berikut : 1). Terkumpulnya modal dengan jumlah yang besar, sehingga dapat digunakan untuk mengadakan pekerjaan-pekerjaan besar pula; 2). Dapat memperlancar laju ekonomi makro; 3). Terciptanya lapangan pekerjaan yang lebih luas dan memadai; 4). Terjalinya rasa persaudaraan diantara sesama pemegang modal dan mitra kerja yang lain; 5). Pemikiran untuk memajukan perusahaan menjadi lebih banyak karena berasal dari banyak orang pula; 6). Transaksi perserikatan secara umum bisa berahir atau batal. Kata kunci: Maqashid, Koperasi, Syariah.

Falsafah Hikmah Tasyri’ Perespektif Syekh Ali Ahmad Al-Jurjawi Nur Hadi; Sabariyah Sabariyah
Jurnal Mahkamah : Kajian Ilmu Hukum Dan Hukum Islam Vol 4 No 2 (2019): Jurnal Mahkamah : Kajian Ilmu Hukum Dan Hukum Islam
Publisher : Institut Agama Islam Ma'arif NU (IAIMNU) Metro Lampung, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.25217/jm.v4i2.496

Abstrak Manusia membutuhkan dorongan atau motivasi untuk melaksanakan suatu pekerjaan begitu juga dalam melaksanakan ibadah kepada Allah, salah satu dari pengertian hikmah tasyri’ adalah menunjukan kepada manusia tujuan yang diinginkan dari sebuah syari’at sehingga memunculkan motivasi untuk melaksanakannya. Tujuan ahirnya adalah agar manusia menjadikan ibadah sebagai kebutuhan bukan sekedar kewajiban. Lalu bagaimana kerangka berpikirnya dalam menetapkan hikmah tasyri’, dan bagaimana relevansinya dengan kondisi kekinian?. Penelitian ini adalah penelitian pustaka (library risearch) dengan sumber primer kitab hikmatu tasyri’ wa falsafatuhu. Dengan metode penelitian deskriptif analisis. Hasilnya bahwa hikmah tasyri’ menurut al-Jurjawi aplikatif dalam kehidupan manusia. Hal ini terlihat dari defenisi hikmah tasyri’ yang menggunakan kata yaqsudu (bertujuan). Falsafah al-Jurjawi menetapkan hikmah tasyri dibagi dua pendekatan: 1). Pendekatan Filosofi dengan empat kunci, yaitu mentauhidkan Allah, melaksanakan syari’at dengan ikhlas, amar makruf nahi mungkar tercermin dari akhlak yang mulia dan bertujuan untuk pencegahan. 2). Pendekatan Tasyri’ dengan berdasarkan teks dalil naqli (al-Qur’an dan hadits) atau sama dengan illat hukum, berdasarkan pemahaman yang dalam terhadap dalil naqli dan menggunakan logika berpikir dengan memperkuatnya dengan berbagai pendekatan ; sosial, kesehatan dan sejarah. Kerangka berfikir al-Jurjawi dalam memahami hikmah tasyri’ ini relevan dengan kondisi kekinian. Kata Kunci: Falsafah, Hikmah, Tasyri’, Perspektif.

Analisis Kritis Konsep Kurikulum Pendidikan Islam Indonesia di Sekolah (SD, SMP, SMA, & SMK) Nur Hadi
eL Bidayah: Journal of Islamic Elementary Education Vol. 1 No. 1 (2019): el Bidayah, March 2019
Publisher : Institut Agama Islam Tribakti Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33367/jiee.v1i1.671

Basically, every PAI curriculum development requires a clear and solid foundation, so that it is not easily swayed by the flow of transformation and innovation in education and learning that is so powerful as it has been lately. If the innovation, in general, tends to be top-down innovation through the power coercion strategy or coercion from the superiors in power. The change in curriculum from the KBK to KTSP is expected to be able to make Islamic religious education more able to make the quality of religious education more able to make changes in Indonesia. In addition to changing the morals of better students, it is hoped that it can also increase knowledge. In accordance with the objectives of the curriculum changes themselves who want to improve the quality of students, both intellectual, emotional and spiritual quality.

Concept of Educational Values for Tauhid Nation Education System Perspective Nur Hadi
Indonesian Journal of Islamic Education Studies (IJIES) Vol. 2 No. 1 (2019): Indonesian Journal of Islamic Education Studies (IJIES)
Publisher : Faculty of Tarbiyah Institut Agama Islam Tribakti (IAIT) Kediri

This study aims to 1) know the values of Tawhid Education in the National Education System. 2) knowing the relevance of the National Education System Law No. 20 of 2003 in strengthening the values of Tawhid Education. This type of research is a literature study literature (library research). The primary source of this research uses Law No. 20 of 2003 concerning the National Education System. The research results obtained 1) Tawhid education values contained in Chapter II Article 3, Chapter V Article 12 paragraph 1 point A, Chapter X Article 36 paragraph 3 point A, and 2) Relevance of the National Education System Law No 20 of 2003 to strengthening the values of Tawheed education that the main purpose is: "Faithful and devoted to the Almighty God". Then the right of the first student is to get religious education in accordance with a religion that is followed and taught by religious educators. And the curriculum is arranged in accordance with the level of education within the framework of the Unitary State of the Republic of Indonesia with the first increase, namely faith and piety.

Hikmah Behind The Academic in The Islamic Economy Nur Hadi
Ijtimā`iyya: Journal of Muslim Society Research Vol 4 No 1 (2019)
Publisher : Postgraduate Program, State Institute on Islamic Studies Purwokerto

The relationship between one human being and another in fulfilling needs (min min al-Nas), there must be a rule that explains both rights and obligations based on agreement (contract). Humans are never separated from the contract (contract / agreement) in their lives. A contract is a bond of consent (statement of acceptance of a bond) and Kabul (statement of acceptance of a bond) in accordance with the will of the Shari'a which affects the object of engagement (contract). Because of the importance of the contract in human life, of course every thing has wisdom, then what is the nature of wisdom and how are the wisdom of the contract in Islamic economics. The essence of wisdom is an expression that refers to a solid knowledge, which includes (can lead to) makrÃ®fah (recognition) to Allah, which comes from the pure inner eye, and the ability of the knowledge to learn and understand the nature of things in their objective state the realm of reality is limited to the supreme ability of humans in finding and discovering the secrets of the shari'a religion (law) and the purpose of Islamic law. While the wisdom of the contracts in Islamic economics are: 1). Moral and material accountability of both parties emerged; 2). The emergence of a sense of tranquility and satisfaction from both parties; 3). Avoidance of disputes from both parties; 4). Avoid legitimate ownership of property; 5). Ownership status of property becomes clear; 6). There is a strong bond between two or more people in transacting or having something; 7) It cannot be arbitrary in canceling an agreement, because it has been set in shar'i; 8). A contract is a "legal umbrella" in possession of something, so that the other party cannot sue or have it. In simple terms the wisdom of the Covenant is an attempt to uncover the truth, practice the truth and fight lust from all forms of evil and realize benefit and reject damage in the muamalah contract of Islamic economics.

ISTINBATH HUKUM MAHAR NON MATERI (JASA) PERSPEKTIF IMAM ABU HANIFAH DAN IMAM SYAFIâ€™I. nur hadi
Jurnal Penelitian Agama Vol 20 No 1 (2019)
Publisher : IAIN Purwokerto

The research aims to find out the opinion of Imam Abu Hanifah and Imam Syafi'i and the similarities and also differences in determining the Non Material Dowry Law (services). This type of research is literature. The primary data sources are the books of the two priests, as well as the source of the secondary books of fiqh and books relating to research. The data was analyzed using descriptive, deductive, inductive, and comparative methods. The result: Disagreements between the two Imam madzhab were due to differences in law enforcement. Imam Hanafi in determining the status of Non Material Dowry Law (services) uses the surah al-Nisa '24, al-Baihaqi hadith and he put forward qiyas, that is limiting the dowry to at least ten dirhams, and dowry in the form of Qur'anic teaching to candidates of wife is unauthorized. Imam Syafi'i using the surah al-Nisa '24 and al-Bukhari's hadith, which does not limit the lowest dowry, such as sewing clothes or teaching Al-Quran to his wife and any benefits that are owned and lawful in price and having the value of simplicity at the dowry is preferred, he looked at the sunnah, that it is not excessive if it is legitimately used as a dowry, looking at zhahir verses and hadith. Keywords: Non-Material Dowry Law, Comparative Study.

Five Feet Traders In The Cross Of Economic History Nur Hadi
el-Jizya : Jurnal Ekonomi Islam Vol 6 No 2 (2018)
Publisher : Fakultas Ekonomi dan Bisnis Islam (FEBI), Universitas Islam Negeri Prof. K.H. Saifuddin Zuhri Purwokerto

Street vendors (PKL) is a form of business that has a high entrepreneurial spirit and is able to compete amid economic competition. The existence of street vendors tends to be motivated by the problem of lack of employment provided by the government, survival efforts, lack of business capital in the formal sector, complicated rules and bureaucracy, temporary work and heredity and profession, making PKL business as an alternative that can be done by the community. Street vendors or in English also called street traders are always included in the informal sector. PKL is a person who trades using a cart or holds his wares on roadside or sidewalks of city streets around shopping centers / shops, markets, recreation / entertainment centers, office centers and education centers, either permanently or half-settled, unofficial status or semi-official and carried out both morning, afternoon, evening and night in order to meet the needs of life by not involving other parties in a binding manner. The term street vendor was first known in the era of the Dutch East Indies, precisely when Governor-General Stanford Raffles came to power. The development of street vendors in the economic history of humankind experienced progress and modernity. Dissatisfaction with government policies related to the allocation of street vendors, gave birth to traders who went to the community directly, which was called the shock market.

MAQASHID AMMAH DAN KHASHAH OPERASIONAL BANK SYARIAH nur hadi
Ekonomi Islam Vol. 9 No. 2 (2018): JURNAL EKONOMI ISLAM FAKULTAS AGAMA ISLAM UHAMKA
Publisher : Universitas Muhammadiyah Prof Dr Hamka

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (573.448 KB)

Abstrak Praktek dari ekonomi Islam kontemporer yang paling diminati masyarakat adalah industri keuangan perbankan syariah. Perkembangan perbankan syariah yang cukup signifikan ditahun 2018 ini, diharapakan dapat menampakkan jati dirinya di mata dunia Internasional, bahwa perbankan syariah adalah sistem keuangan yang adil dan menguntungkan, serta membawa kemaslahatan dan kesejahteraan umat manusia. Dalam kerangka maqashid syariah, maka perbankan syariah dalam operasionalnya menganut maqashid ammah dan khashah. Manusia tidak diwajibkan untuk memenuhi ketiga tingkatan kebutuhan (maqashid primer, sekunder, tersier), tetapi hanya memenuhi dengan baik kebutuhan dasar (primer/dharruriyyat), yaitu pemenuhannya harus diusahakan dengan cara-cara yang baik, benar, dan halal. Maka adapun maqashid ammah dharuruyat dalam maqashid khashah operasional perbankan syariah adalah: Hifzh al-Din fi al-Dhururiyyat, dengan pedoman al-Qur'an dan hadis serta fatwa DSN. Hifzh al-Nafs fi al-Dhururiyyat, transaksi akadnya secar psikologis dan sosiologis menuntun manusia saling menghargai dan menjaga. Hifzh al-Aql fi al-Dhururiyyat, transaksi para pihak dituntut harus selalu transparan. Hifzh al-Maal fi al-Dhururiyyat, transaksi hanya dalam koredor yang halal secara hukum dan syariat, juga adanya zakat sebagai ketaatan terhadap syariat. Hifzh al-Nasl fi al-Dhururiyyat, transaksi halal akan menghasilkan keuntungan yang halal, akan berdampak baik bagi keluarga dan keturunan yang dinafkahi. Kata Kunci: Maqashid, Ammah, Khashah, Operasional, Bank Syariah.

MAHAR SERVICES (DOWRY NON MATERIAL) ACCORDING TO MAZHAB IMAM HANAFI AND MAZHAB IMAM SYAFI'I nur hadi
Indonesian Journal of Islamic Law Vol 1 No 1 (2018): Dialektika antara nilai universal dengan local wisdom dalam teorisasi hukum Islam
Publisher : Departement of Islamic Family Law, Postgraduate Program, Universitas Islam Negeri Kiai Haji Achmad Siddiq Jember

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35719/ijil.v1i1.237

Abtrsak: The research aims to find out the opinion of Imam Abu Hanifah and the Imam of Shafi'i and the similarities in the differences in determining the Non-Material Mahar Law (services). This type of research is literature. The primary data sources are the books of the two priests, as well as the source of the secondary books of jurisprudence and books relating to research. Data was analyzed using descriptive, deductive, inductive, and comparative methods. The result: Disagreements between the two priests of the school were due to differences in law enforcement. Hanafi Imam in determining the status of the Mahar Non Material Law (services) uses the surah al-Nisa '24, al-Baihaqi hadith and he put forward qiyas, namely limiting the dowry to at least ten dirhams, and dowry in the form of Qur'anic teaching to candidates unauthorized wife. Reserve Imam Shafi'i using the surah al-Nisa '24 and al-Bukhari's hadith, which does not limit the lowest dowry, such as sewing clothes or teaching the Koran to his wife and any benefits that are owned and lawful in price and having the value of simplicity at the dowry is preferred, he looked at the sunnah, that it is not excessive if it is legitimately used as a dowry, looking at zhahir verses and hadith. Keywords: Mahar, Services, Dowry, Non Material.

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