Pub Date : 2018-12-25DOI: 10.24239/JSI.V15I2.519.273-284
Mohammad Jeffry Maulidi
This research found that implementation of da’wah in Halal tourism in Special Economic Zones (KEK) in multicultural on the application of Islamic cultural values through social construction and approach of education Sunnah can improve progress and contribution to society and quality of facilitation of educational development to increase understanding source of human power. This research is a field research with qualitative method used with history and sociological approach. Data collection techniques are done by interviews, observations, and documents. A source of data in this study is the community of tourism actors in the Special Economic Zone of Lombok. This research produces and enhances the application of Islamic cultural values to the improvement of Human Resources and preservation of existing local wisdom, in the Special Economic Zones (KEK) is a pro-business policy from the government in order to accelerate the achievement of national economic development, which aims to accelerate regional development.
{"title":"HALAL TOURS AS THE FORM OF ISLAMIC CIVILIZATION PROGRESS (SPECIAL ECONOMIC ZONE MANDALIKA) LOMBOK","authors":"Mohammad Jeffry Maulidi","doi":"10.24239/JSI.V15I2.519.273-284","DOIUrl":"https://doi.org/10.24239/JSI.V15I2.519.273-284","url":null,"abstract":"This research found that implementation of da’wah in Halal tourism in Special Economic Zones (KEK) in multicultural on the application of Islamic cultural values through social construction and approach of education Sunnah can improve progress and contribution to society and quality of facilitation of educational development to increase understanding source of human power. This research is a field research with qualitative method used with history and sociological approach. Data collection techniques are done by interviews, observations, and documents. A source of data in this study is the community of tourism actors in the Special Economic Zone of Lombok. This research produces and enhances the application of Islamic cultural values to the improvement of Human Resources and preservation of existing local wisdom, in the Special Economic Zones (KEK) is a pro-business policy from the government in order to accelerate the achievement of national economic development, which aims to accelerate regional development.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"39 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77578221","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-25DOI: 10.24239/jsi.v15i2.523.367-404
Witri Aulia Maudy, H. Tanjung
This study aims to determine the effect of Debt Policy (DER) on Financial distress (Altman Z-score Modification) and the influence of Managerial Ownership (MOWN), Dividend Policy (DPR), Profitability (ROA), Liquidity (CR), Company Size (SIZE), to the Debt and Financial distress Policy. This paper also looks the indirect effect of Debt to Financial distress Policy. The data is analyzed by using path analysis. Based on the Lisrel output results, the covariance matrix of path model estimation is not statistically different from the sample data covariance matrix. The population in this research is companies, which are registered in JII period 2013-2016. By judgment sampling technique, only 20 companies are obtained. Total data of this research is 80 company data. This study finds that debt policy is negatively significant to Financial distress. Managerial ownership and liquidity do not significantly affect debt policy. Dividend policy, profitability, and company size have no effect on debt policy. On the other hand, Managerial Ownership, Dividend Policy, Profitability and Company Size as a whole affects the Financial distress. However, simultaneously Managerial Ownership, Dividend Policy, and Company Size are negatively insignificant, while Profitability and Liquidity have a positive effect although not significant to Financial distress company. From the calculation of direct and indirect influence, it is known that the indirect influence is bigger than direct influence.
{"title":"DEBT POLICY ANALYSIS AS A MEDIATION OF FINANCIAL DISTRESS PREDICTIONS FOR COMPANIES REGISTERED AT THE JAKARTA ISLAMIC INDEX (JII) IN 2013-2016","authors":"Witri Aulia Maudy, H. Tanjung","doi":"10.24239/jsi.v15i2.523.367-404","DOIUrl":"https://doi.org/10.24239/jsi.v15i2.523.367-404","url":null,"abstract":"This study aims to determine the effect of Debt Policy (DER) on Financial distress (Altman Z-score Modification) and the influence of Managerial Ownership (MOWN), Dividend Policy (DPR), Profitability (ROA), Liquidity (CR), Company Size (SIZE), to the Debt and Financial distress Policy. This paper also looks the indirect effect of Debt to Financial distress Policy. The data is analyzed by using path analysis. Based on the Lisrel output results, the covariance matrix of path model estimation is not statistically different from the sample data covariance matrix. The population in this research is companies, which are registered in JII period 2013-2016. By judgment sampling technique, only 20 companies are obtained. Total data of this research is 80 company data. This study finds that debt policy is negatively significant to Financial distress. Managerial ownership and liquidity do not significantly affect debt policy. Dividend policy, profitability, and company size have no effect on debt policy. On the other hand, Managerial Ownership, Dividend Policy, Profitability and Company Size as a whole affects the Financial distress. However, simultaneously Managerial Ownership, Dividend Policy, and Company Size are negatively insignificant, while Profitability and Liquidity have a positive effect although not significant to Financial distress company. From the calculation of direct and indirect influence, it is known that the indirect influence is bigger than direct influence.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"28 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87978348","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-25DOI: 10.24239/JSI.V15I2.520.285-321
N. Nurdin, Mir’atun Mir’atun
Previous studies highlight the relationship between Corporate Governance and Corporate Social Responsibility. Good corporate governance has been found significantly influence the level of a company social responsibility whether in conventional or Islamic companies context. Most of the studies focus of the studies focus on conventional banks or Islamic banks belong to government or private actors. However, limites or even none of the studies has tried to compare the impact of corporate governance on social responsibility between government and private owned sharia banks. Through quantitative method, we studied the differences between government and private owned sharia banks using six sharia banks samples. The sample was purposively selected from Indonesian Bank website. Our data analysis shows that all three variables; independent commissioners, boards of directors, and sharia supervisory boards are significantly impact the companies’ corporate social responsibility practices. Eventhough, the difference between government and private owned sharia banks in social responsibilty practices is not significant, the result shows that the level compliance of government sharia banks towards social responsibiity is higher than private sharia banks. This might prove that government sharia banks might more commit to social welfare than private sharia banks. Future reseach with more samples and variables might be required to make the finding more valid.
{"title":"DO GOVERNMENT AND PRIVATE SHARIA COMMERCIAL BANKS PRACTICE SIMILAR FINANCIAL SOCIAL RESPONSIBILITY DISCLOSURE?","authors":"N. Nurdin, Mir’atun Mir’atun","doi":"10.24239/JSI.V15I2.520.285-321","DOIUrl":"https://doi.org/10.24239/JSI.V15I2.520.285-321","url":null,"abstract":"Previous studies highlight the relationship between Corporate Governance and Corporate Social Responsibility. Good corporate governance has been found significantly influence the level of a company social responsibility whether in conventional or Islamic companies context. Most of the studies focus of the studies focus on conventional banks or Islamic banks belong to government or private actors. However, limites or even none of the studies has tried to compare the impact of corporate governance on social responsibility between government and private owned sharia banks. Through quantitative method, we studied the differences between government and private owned sharia banks using six sharia banks samples. The sample was purposively selected from Indonesian Bank website. Our data analysis shows that all three variables; independent commissioners, boards of directors, and sharia supervisory boards are significantly impact the companies’ corporate social responsibility practices. Eventhough, the difference between government and private owned sharia banks in social responsibilty practices is not significant, the result shows that the level compliance of government sharia banks towards social responsibiity is higher than private sharia banks. This might prove that government sharia banks might more commit to social welfare than private sharia banks. Future reseach with more samples and variables might be required to make the finding more valid.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"100 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87530501","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-25DOI: 10.24239/JSI.V15I2.527.189-224
Aan Jaelani
This paper discusses the management of public expenditures in Indonesia in State Budget 2017. The data collected from fiscal policy documents, especially about government spending plans in 2017, and then be reviewed by policy analysis, the theory of public expenditures, and the theory of public goods, and compared with the theory of public expenditure in Islamic economics. Public expenditure management in Indonesia has implemented a distribution system that divided public expenditure for central government expenditures, transfers to the regions, and the village fund. In terms of fiscal policy, public expenditure priorities to support the achievement of sustainable economic growth, job creation, poverty reduction, and the reduction of gaps in the welfare of the whole community. In Islamic economics, public expenditure is used to meet the needs of the community based on the principles of general interest derived from the sharia. Public expenditure on Indonesia’s government as an effective tool to divert economic resources and increase the income of society as a whole, and focused on the embodiment of the people’s welfare.
{"title":"PUBLIC EXPENDITURE MANAGEMENT IN INDONESIA:","authors":"Aan Jaelani","doi":"10.24239/JSI.V15I2.527.189-224","DOIUrl":"https://doi.org/10.24239/JSI.V15I2.527.189-224","url":null,"abstract":"This paper discusses the management of public expenditures in Indonesia in State Budget 2017. The data collected from fiscal policy documents, especially about government spending plans in 2017, and then be reviewed by policy analysis, the theory of public expenditures, and the theory of public goods, and compared with the theory of public expenditure in Islamic economics. Public expenditure management in Indonesia has implemented a distribution system that divided public expenditure for central government expenditures, transfers to the regions, and the village fund. In terms of fiscal policy, public expenditure priorities to support the achievement of sustainable economic growth, job creation, poverty reduction, and the reduction of gaps in the welfare of the whole community. In Islamic economics, public expenditure is used to meet the needs of the community based on the principles of general interest derived from the sharia. Public expenditure on Indonesia’s government as an effective tool to divert economic resources and increase the income of society as a whole, and focused on the embodiment of the people’s welfare.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"181 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80698156","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-25DOI: 10.24239/JSI.V15I2.521.341-365
Sumar’in Sumar’in, I. Kusnadi
The theme of the article is based on economic principles of Islam. The purpose of research is to see economic development in the perspective of the Islamic economy especially research aims to analyze the effect of economic growth and unemployment in Indonesia period 1998-2017, a perspective of the Islamic economy. Economic development is one of the strategies to achieve the goals aspired nation. The goal is how poverty, unemployment, economic disparity and social resolved so as to realize human welfare. But in fact, the construction of which is expected to have an influence on society has not caused yet siding with the people. Increased poverty and unemployment occur. This type of research is an ex post facto. Technical documentation was applied for searching the data from Statistics Central Board, Indonesia Bank, BAPPENAS in Indonesia. Data analysis technique was Regression. Data analysis shows that: there is a negative influence toward economic growth in the rate of Indonesia and unemployment in 1998-2018. Economic development in Islamic economy perspective focus to three elements such as forbidden interest (ribā) as instrument financial, optimization zakat and characteristics of an element of spiritual, moral, and material, and activities tend to be multidimensional so that all business submitted to balance a variety of factors and does not cause inequality.
{"title":"ISLAMIC ECONOMIC MODEL IN REDUCING GAP OF GROWTH AND UNEMPLOYEMENT","authors":"Sumar’in Sumar’in, I. Kusnadi","doi":"10.24239/JSI.V15I2.521.341-365","DOIUrl":"https://doi.org/10.24239/JSI.V15I2.521.341-365","url":null,"abstract":"The theme of the article is based on economic principles of Islam. The purpose of research is to see economic development in the perspective of the Islamic economy especially research aims to analyze the effect of economic growth and unemployment in Indonesia period 1998-2017, a perspective of the Islamic economy. Economic development is one of the strategies to achieve the goals aspired nation. The goal is how poverty, unemployment, economic disparity and social resolved so as to realize human welfare. But in fact, the construction of which is expected to have an influence on society has not caused yet siding with the people. Increased poverty and unemployment occur. This type of research is an ex post facto. Technical documentation was applied for searching the data from Statistics Central Board, Indonesia Bank, BAPPENAS in Indonesia. Data analysis technique was Regression. Data analysis shows that: there is a negative influence toward economic growth in the rate of Indonesia and unemployment in 1998-2018. Economic development in Islamic economy perspective focus to three elements such as forbidden interest (ribā) as instrument financial, optimization zakat and characteristics of an element of spiritual, moral, and material, and activities tend to be multidimensional so that all business submitted to balance a variety of factors and does not cause inequality.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"16 3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78022098","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-25DOI: 10.24239/JSI.V15I2.522.323-339
S. Sumarto
The potential of a dynamic society must be developed with good management of economic activities. Certainly by building a good standard of living with adequate income. This is done by the author conveying one of the potential of the Village in Muara Jambi Regency which could be the starting point of economic progress in Jambi. When viewed from the data, the village of Tangkit Lama is divided into 4 hamlets, namely Hamlet I, Hamlet II, Hamlet III, and Hamlet IV. The number of household in Tangkit Lama Village is 27. The number of householders in Tangkit Lama Village is 1094 households with a total population of 4046 people. The details of the male population are 2100 people and women are 1946 people. The village of Tangkit is rich in agricultural land, no wonder that most of the villagers work as farmers and farm laborers. The types of plants planted in this village include rubber, palm oil, corn, tobacco, chili, green beans and peanuts, kale, spinach, mustard greens, watermelons. The total area of agricultural land is 5730 ha, with details of 1500 ha residential area, 3879 ha of rubber plantation area, 200 ha of palm oil area, 20 ha of secondary crop area, and 121 ha of horticulture area. The people of Tangkit Lama village also have cattle and goats. The community can spend their free time after returning from the garden. This is usually done by men and women from the villages of Tangkit Lama. In the village of Tangkit Lama there are also many people who work as tailors who usually sew when there are clothes order or intentionally make clothes for sale. Various economic activities developed by the community, ranging from gardening, raising to sewing activities. This is very potential if developed can generate people’s economy through creative action, not only the potential that has been developed and has results, but needs sustainable development and hope can be a source of additional income for each household. Therefore, there is a need for good management in managing the economic activities of the community based on potential and development. In this paper the author tries to raise the reality of the village of Tangkit Lama in developing creative economic activities.
{"title":"CREATIVE ECONOMIC MANAGEMENT OF TANGKIT LAMA VILLAGE SUNGAI GELAM SUB-DISTRICT MUARA JAMBI DISTRICT","authors":"S. Sumarto","doi":"10.24239/JSI.V15I2.522.323-339","DOIUrl":"https://doi.org/10.24239/JSI.V15I2.522.323-339","url":null,"abstract":"The potential of a dynamic society must be developed with good management of economic activities. Certainly by building a good standard of living with adequate income. This is done by the author conveying one of the potential of the Village in Muara Jambi Regency which could be the starting point of economic progress in Jambi. When viewed from the data, the village of Tangkit Lama is divided into 4 hamlets, namely Hamlet I, Hamlet II, Hamlet III, and Hamlet IV. The number of household in Tangkit Lama Village is 27. The number of householders in Tangkit Lama Village is 1094 households with a total population of 4046 people. The details of the male population are 2100 people and women are 1946 people. The village of Tangkit is rich in agricultural land, no wonder that most of the villagers work as farmers and farm laborers. The types of plants planted in this village include rubber, palm oil, corn, tobacco, chili, green beans and peanuts, kale, spinach, mustard greens, watermelons. The total area of agricultural land is 5730 ha, with details of 1500 ha residential area, 3879 ha of rubber plantation area, 200 ha of palm oil area, 20 ha of secondary crop area, and 121 ha of horticulture area. The people of Tangkit Lama village also have cattle and goats. The community can spend their free time after returning from the garden. This is usually done by men and women from the villages of Tangkit Lama. In the village of Tangkit Lama there are also many people who work as tailors who usually sew when there are clothes order or intentionally make clothes for sale. Various economic activities developed by the community, ranging from gardening, raising to sewing activities. This is very potential if developed can generate people’s economy through creative action, not only the potential that has been developed and has results, but needs sustainable development and hope can be a source of additional income for each household. Therefore, there is a need for good management in managing the economic activities of the community based on potential and development. In this paper the author tries to raise the reality of the village of Tangkit Lama in developing creative economic activities.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"14 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83695194","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-13DOI: 10.24239/jsi.v15i1.514.173-188
S. Sumanto
Mannā’ al-Qaṭṭān in his book, Mabāḥiṡ fī ‘Ulūm al-Qur`ān, explains munasabah which muqarabah is also musyakalah (likeness). It means between verses with other verses have relationships and likenesses, so they are interrelated and mutual need, closely related to the science of causality which is a causal relationship that cannot stand alone without the help of the meaning of the verse before or after. Majority of Islamic scholar have agreed that the sequence of verses in a single surah is a sequence of tauqīfī, the order that has been determined by the Prophet Muhammad as the recipient of revelation. However, they disagree about the sequence of the surah in the muṣḥaf, whether it is tauqīfī or taufīqī̄ (sorting by the ijtihād of the compilers of the muṣḥaf). Developing the supposition that the Qur’anic themes lose relevance between one part and the other. Knowing or connecting between parts of the Qur’an, either between sentences or between verses and surah, thereby deepening the knowledge and the introduction of the Qur’an and reinforcing belief in revelation and miracles.
Mannā ' al-Qaṭṭān在他的书Mabāḥiṡ f ' Ulūm al-Qur ' ān中，解释了munasabah, muqarabah也就是musyakalah(相似)。它的意思是诗句之间与其他诗句之间有关系和相似性，因此它们是相互关联和相互需要的，与因果关系科学密切相关，因果关系是一种没有前后诗句意义的帮助就不能独立存在的因果关系。大多数伊斯兰学者都同意，单个章节中的经文顺序是tauqu ā f ā的顺序，这是先知穆罕默德作为启示的接受者所确定的顺序。然而，他们对muṣḥaf中古兰经的顺序有不同的看法，是tauq f ā还是tauf q ā ā(由muṣḥaf的编译者的ijtihād排序)。发展假设，古兰经的主题失去相关性之间的一部分和另一部分。了解或连接古兰经的各个部分，无论是在句子之间还是在经文和章节之间，从而加深对古兰经的认识和介绍，加强对启示和奇迹的信仰。
{"title":"MUNĀSABAH: UNDERSTANDING, POSTULATE, METHOD OF DISCOVERY, DISTRIBUTION AND APPLICATION IN THE INTERPRETATION OF QUR’AN","authors":"S. Sumanto","doi":"10.24239/jsi.v15i1.514.173-188","DOIUrl":"https://doi.org/10.24239/jsi.v15i1.514.173-188","url":null,"abstract":"Mannā’ al-Qaṭṭān in his book, Mabāḥiṡ fī ‘Ulūm al-Qur`ān, explains munasabah which muqarabah is also musyakalah (likeness). It means between verses with other verses have relationships and likenesses, so they are interrelated and mutual need, closely related to the science of causality which is a causal relationship that cannot stand alone without the help of the meaning of the verse before or after. Majority of Islamic scholar have agreed that the sequence of verses in a single surah is a sequence of tauqīfī, the order that has been determined by the Prophet Muhammad as the recipient of revelation. However, they disagree about the sequence of the surah in the muṣḥaf, whether it is tauqīfī or taufīqī̄ (sorting by the ijtihād of the compilers of the muṣḥaf). Developing the supposition that the Qur’anic themes lose relevance between one part and the other. Knowing or connecting between parts of the Qur’an, either between sentences or between verses and surah, thereby deepening the knowledge and the introduction of the Qur’an and reinforcing belief in revelation and miracles.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"110 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81360821","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-13DOI: 10.24239/JSI.V15I1.513.151-172
S. Suharto
Implementation of business today can not only use the approach of textual analysis that is in the Qur’an alone, but must enter into the context of contextual analysis in order to interpret the problem in depth so as to form a behavior, which then becomes a habit, to the ultimate culture, and finally into a solid civilization. Based on this, this paper tries to discuss more deeply related to the contextual analysis of Qur’anic verses in entrepreneurship. The end of this article offers the characteristics of business in Islam, namely intentions based on worship, the foundation of Qur’an, sunnah on the basis of belief (tauḥīd), purpose of the balance of profit world and hereafter (falāḥ), orientation maximization maṣlaḥah, high working ethos, character business performer honest (ṣidq)¸ be responsible, trustworthy, tablīgh, professional (faṭānah). Capital sourced from Ḥalāl property, business scope comply with sharia corridor rules, Free implementation maysir, gharar, ribā, ẓulm, baṭil, zakāt is an obligation, taxes and CSR is an obligation, vertical business relations (creator) and horizontal (gratitude), final destination of the fulfillment of maqāṣid al-syarī’ah (religious, soul, intellectual, descent, and wealth).
{"title":"CONTEXTUAL ANALYSIS OF QUR’AN VERSES IN ENTREPRENEURS","authors":"S. Suharto","doi":"10.24239/JSI.V15I1.513.151-172","DOIUrl":"https://doi.org/10.24239/JSI.V15I1.513.151-172","url":null,"abstract":"Implementation of business today can not only use the approach of textual analysis that is in the Qur’an alone, but must enter into the context of contextual analysis in order to interpret the problem in depth so as to form a behavior, which then becomes a habit, to the ultimate culture, and finally into a solid civilization. Based on this, this paper tries to discuss more deeply related to the contextual analysis of Qur’anic verses in entrepreneurship. The end of this article offers the characteristics of business in Islam, namely intentions based on worship, the foundation of Qur’an, sunnah on the basis of belief (tauḥīd), purpose of the balance of profit world and hereafter (falāḥ), orientation maximization maṣlaḥah, high working ethos, character business performer honest (ṣidq)¸ be responsible, trustworthy, tablīgh, professional (faṭānah). Capital sourced from Ḥalāl property, business scope comply with sharia corridor rules, Free implementation maysir, gharar, ribā, ẓulm, baṭil, zakāt is an obligation, taxes and CSR is an obligation, vertical business relations (creator) and horizontal (gratitude), final destination of the fulfillment of maqāṣid al-syarī’ah (religious, soul, intellectual, descent, and wealth).","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84980064","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-13DOI: 10.24239/JSI.V15I1.512.125-149
M. Zuhdi
The aim of the study is to investigate the forms of integration-interconnection of Qur’anc verses and health sciences at Faculty of Health Sciences of Universitas ‘Aisyiyah Yogyakarta. The study also reveals and analyzes the implementation of learning strategy used in the integration-interconnection application of Qur’anic verses and health sciences at University of ‘Aisyiyah Yogyakarta as well as its relevance with campus philosophy as a professional and Qur’anic campus. The study used mixed method by combining 2 methods at the same time (quantitative and qualitative). The approach used in the study was science integration-interconnection approach offered by M. Amin Abdullah. Based on the analysis of the study, it can be concluded that there are 2 forms of integration-interconnection of Qur’anic verses and health sciences at Faculty of Health Sciences, University of ‘Aisyiyah Yogyakarta, namely: Formal integration and Non-Formal Integration. Formal integration is learning process which has been set in university’s learning curriculum as a set of subjects to take each semester. Formal integration consists of 3 forms, namely (1) integration in learning system; (2) integration in students’ thesis; and (3) integration in lecturers’ research in which the lecturers at FIKES must relate or integrate the research with Qur’anic verses. Meanwhile, Non-formal integration is Qur’anic learning outside the subjects or curriculum set by the university. Non-formal learning can be found in additional lessons outside learning subjects. There are 6 forms of non-formal integration, namely Reading Qur’an (BAQ), Islamic Basic Study Orientation (OSDI), Character Management Program (PROPEMKA), Objective Structured Competency in Islamic-values Examination (OSCIE), Baitul Arqam Purna (BAP) and Tahfizhul Qur’an Program (PTQ).
{"title":"DIALOGUE OF THE QUR’AN AND SCIENCE:","authors":"M. Zuhdi","doi":"10.24239/JSI.V15I1.512.125-149","DOIUrl":"https://doi.org/10.24239/JSI.V15I1.512.125-149","url":null,"abstract":"The aim of the study is to investigate the forms of integration-interconnection of Qur’anc verses and health sciences at Faculty of Health Sciences of Universitas ‘Aisyiyah Yogyakarta. The study also reveals and analyzes the implementation of learning strategy used in the integration-interconnection application of Qur’anic verses and health sciences at University of ‘Aisyiyah Yogyakarta as well as its relevance with campus philosophy as a professional and Qur’anic campus. The study used mixed method by combining 2 methods at the same time (quantitative and qualitative). The approach used in the study was science integration-interconnection approach offered by M. Amin Abdullah. Based on the analysis of the study, it can be concluded that there are 2 forms of integration-interconnection of Qur’anic verses and health sciences at Faculty of Health Sciences, University of ‘Aisyiyah Yogyakarta, namely: Formal integration and Non-Formal Integration. Formal integration is learning process which has been set in university’s learning curriculum as a set of subjects to take each semester. Formal integration consists of 3 forms, namely (1) integration in learning system; (2) integration in students’ thesis; and (3) integration in lecturers’ research in which the lecturers at FIKES must relate or integrate the research with Qur’anic verses. Meanwhile, Non-formal integration is Qur’anic learning outside the subjects or curriculum set by the university. Non-formal learning can be found in additional lessons outside learning subjects. There are 6 forms of non-formal integration, namely Reading Qur’an (BAQ), Islamic Basic Study Orientation (OSDI), Character Management Program (PROPEMKA), Objective Structured Competency in Islamic-values Examination (OSCIE), Baitul Arqam Purna (BAP) and Tahfizhul Qur’an Program (PTQ).","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"69 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"90327601","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-12DOI: 10.24239/JSI.V15I1.510.95-123
M. I. Muchtar
The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.
{"title":"A THEMATIC ANALYSIS OF AL-ŻANB IN QUR’AN","authors":"M. I. Muchtar","doi":"10.24239/JSI.V15I1.510.95-123","DOIUrl":"https://doi.org/10.24239/JSI.V15I1.510.95-123","url":null,"abstract":"The Qur’an formulates al-żanb into several essences, other than as an act which can harm oneself or others. Al-żanb is also used to call sin against God and sin against fellow human beings. Al-żanb means sin, because sin is the result of an act that violates the teachings of religion and will follow the perpetrator until the Day of Judgment. The Qur’an does not mention the term al-żanb except to refer to disgraceful deeds that contain humiliation and backwardness which result in punishment in the judgment day as well as earthly sanctions. The bad influence of al-żanb in human life, both individually and socially, is enormous. Sinful acts, in addition will keep the perpetrators of their fellow human beings and their God, also gave birth to the destruction of nature and the environment. Even the occurrence of disasters on earth is inseparable from the sins committed by humans. A true and comprehensive understanding and comprehension of the nature of al-żanb, in addition to making man careful in every action, he can also learn from his mistakes so as not to make the same mistakes. Moreover, if man realizes that he can at any moment fall into sin, then it will bring a sense of tawadhu in him so that every time he ask forgiveness to Allah without waiting to have to sin first.","PeriodicalId":30609,"journal":{"name":"Hunafa Jurnal Studia Islamika","volume":"55 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75798829","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：