This research is descriptive and causal research. Sampling technique in this study was purposive sampling. The number of samples in this study as many as 100 people. This study used a questionnaire instrument. This study uses the PATH Statistical Analysis tools. The results showed that the labeling of halal and quality products together (simultaneously) to the brand image has a strong relationship or positive, and partially labeled halal significant effect on brand image. Brand image of the purchase decision process there is a strong relationship. Halal label and product quality together (simultaneously) the purchase decision process also has a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process. Halal label and product quality together (simultaneously) the purchase decision process through brand image also have a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process through brand image.
{"title":"Pengaruh Label Halal dan Kualitas Produk Terhadap Proses Keputusan Pembelian Kosmetik Merek Wardah dengan Menggunakan Brand Image Sebagai Variabel Intervening","authors":"W. Hidayat","doi":"10.54298/jk.v6i1.3708","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3708","url":null,"abstract":"This research is descriptive and causal research. Sampling technique in this study was purposive sampling. The number of samples in this study as many as 100 people. This study used a questionnaire instrument. This study uses the PATH Statistical Analysis tools. The results showed that the labeling of halal and quality products together (simultaneously) to the brand image has a strong relationship or positive, and partially labeled halal significant effect on brand image. Brand image of the purchase decision process there is a strong relationship. Halal label and product quality together (simultaneously) the purchase decision process also has a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process. Halal label and product quality together (simultaneously) the purchase decision process through brand image also have a strong relationship or positive, and partially significant effect on the quality of the product purchase decision process through brand image.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"29 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83697080","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}
Asyif Awaludin Romadhoni, Raden Roro Anisa Khaura, A. Aman, Muhammad Ertam Hidayat
The research aims to determine the history of Islamic heritage in Jepara, namely the Mantingan Mosque and Tomb site and the Auliya Daeng Tomb. Qualitative methods are used with historical approaches including heuristics, source verification, data interpretation and report writing. The Mantingan Mosque is a cross-cultural blend in Jepara society. The shape of the mosque which is tall and has steps in common with the punden terraces, a relic of the pre-literate era, namely the Megalithic era. On the roof of the mosque you can see the shape of a joglo like a traditional Javanese house, but at the end of the roof there is a pointed shape like a Chinese ethnic house. On the walls of the mosque there are also white stone carvings as the influence of Hindu-Buddhist and Chinese culture. This description explains that the Mantingan Mosque is a concrete example of a harmonious blend of cultures by the people of Jepara during the early days of the spread of Islam in Indonesia. Auliya Daeng Tomb is a historical site located not far from the Mantingan Mosque and Tomb. Auliya Daeng's grave site is located in Krapyak Village, Tahunan District, Jepara. The tomb has something in common with the presence of ancient brick construction in the tomb. Other forms of gravestones have Bugis, Aceh and Demak influences. This legacy indicates that Islam in Java developed long before Demak was founded. In addition, the discovery of Auliya Daeng's grave is a form of tolerance for the Indonesian people, who have always been diverse and multicultural.
{"title":"Potensi Situs Masjid Makam Mantingan dan Makam Auliya Daeng Sebagai Sumber Belajar Sejarah Kebudayaan Islam Indonesia","authors":"Asyif Awaludin Romadhoni, Raden Roro Anisa Khaura, A. Aman, Muhammad Ertam Hidayat","doi":"10.54298/jk.v6i1.3687","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3687","url":null,"abstract":"The research aims to determine the history of Islamic heritage in Jepara, namely the Mantingan Mosque and Tomb site and the Auliya Daeng Tomb. Qualitative methods are used with historical approaches including heuristics, source verification, data interpretation and report writing. The Mantingan Mosque is a cross-cultural blend in Jepara society. The shape of the mosque which is tall and has steps in common with the punden terraces, a relic of the pre-literate era, namely the Megalithic era. On the roof of the mosque you can see the shape of a joglo like a traditional Javanese house, but at the end of the roof there is a pointed shape like a Chinese ethnic house. On the walls of the mosque there are also white stone carvings as the influence of Hindu-Buddhist and Chinese culture. This description explains that the Mantingan Mosque is a concrete example of a harmonious blend of cultures by the people of Jepara during the early days of the spread of Islam in Indonesia. Auliya Daeng Tomb is a historical site located not far from the Mantingan Mosque and Tomb. Auliya Daeng's grave site is located in Krapyak Village, Tahunan District, Jepara. The tomb has something in common with the presence of ancient brick construction in the tomb. Other forms of gravestones have Bugis, Aceh and Demak influences. This legacy indicates that Islam in Java developed long before Demak was founded. In addition, the discovery of Auliya Daeng's grave is a form of tolerance for the Indonesian people, who have always been diverse and multicultural.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89292317","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}
The purpose of this study was to describe the problems experienced by Al-Quran educational institute students in pronouncing and writing Hijaiyah letters. To achieve the research objectives, descriptive qualitative research was used. The data collection methods used in this study were observation, documentation, and interviews. Researchers used observation to collect data, namely with an observation instrument on students aged 3-5 years at Al-Firdaus Al-Qur’an Educational Institute of Sidoarjo who have various characters in the pronunciation and writing of Hijaiyah letters. While the interviews were used to deepen the analysis of the problems of pronouncing and writing Hijaiyah letters. The results of the research are as follows: problematic ability to say Hijaiyah letters arises because students have delays in aspects of language development, lack of focus on paying attention to the teacher. As for the problems in the ability to pronounce and write Hijaiyah letters occur in students and to overcome obstacles, several methods are applied. The child's ability is observed first before determining the appropriate method and is felt to be effective. Some of the methods used are the Musyfahah or Tongue Fighting Method, the 'Ardul Qira'ah or Reading Deposit Method, and finally the Tracing Method
本研究的目的是描述古兰经教育学院学生在发音和书写Hijaiyah字母时遇到的问题。为达到研究目的，采用描述性定性研究。本研究采用观察法、文献法和访谈法收集资料。研究人员采用观察法收集数据，即使用观察仪对Sidoarjo Al-Firdaus al - quuran教育学院3-5岁的学生进行观察，这些学生在Hijaiyah字母的发音和书写中具有不同的字符。同时通过访谈加深对Hijaiyah字母发音和书写问题的分析。研究结果表明:由于学生在语言发展方面存在一定的滞后，缺乏对老师的关注，导致了海jaiyah字母说能力出现问题。针对学生在Hijaiyah字母的发音和书写能力上出现的问题和克服障碍，采用了几种方法。在确定适当的方法和感觉有效之前，首先观察孩子的能力。使用的一些方法是Musyfahah或舌战法，'Ardul Qira'ah或阅读沉积法，最后是追踪法
{"title":"Identifikasi Solusi Problematika Pelafalan dan Penulisan Huruf Hijaiyah Pada Santri Usia Dini di TPQ Al-Firdaus Sidoarjo","authors":"Husni Abdillah, Rokhmatus Solicha, Syahidah Sahda Shofariyah, Indah Machmudah, Putri Dzaqiyatus Sholihah","doi":"10.54298/jk.v6i1.3673","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3673","url":null,"abstract":"The purpose of this study was to describe the problems experienced by Al-Quran educational institute students in pronouncing and writing Hijaiyah letters. To achieve the research objectives, descriptive qualitative research was used. The data collection methods used in this study were observation, documentation, and interviews. Researchers used observation to collect data, namely with an observation instrument on students aged 3-5 years at Al-Firdaus Al-Qur’an Educational Institute of Sidoarjo who have various characters in the pronunciation and writing of Hijaiyah letters. While the interviews were used to deepen the analysis of the problems of pronouncing and writing Hijaiyah letters. The results of the research are as follows: problematic ability to say Hijaiyah letters arises because students have delays in aspects of language development, lack of focus on paying attention to the teacher. As for the problems in the ability to pronounce and write Hijaiyah letters occur in students and to overcome obstacles, several methods are applied. The child's ability is observed first before determining the appropriate method and is felt to be effective. Some of the methods used are the Musyfahah or Tongue Fighting Method, the 'Ardul Qira'ah or Reading Deposit Method, and finally the Tracing Method","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"21 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89499562","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}
The purpose of this article is to show that wayang kulit is a vehicle for the spread of Islam in the land of Java and to show the Islamic values contained in the story of wayang kulit with the Lakon Babat Alas Wanamarta. The researcher has two problem formulations, why wayang kulit is used as a vehicle for the spread of Islam in Java and what Islamic values are contained in the wayang kulit story with the Lakon Babat Alas Wanamarta. This study used a descriptive qualitative method with data collection techniques through documentation and interviews. Documentation is done by viewing video recordings of wayang performances. Interviews were conducted with the puppeteers who often perform wayang performances. The result of this study is that wayang kulit became a medium for spreading Islam by Sunan Kalijaga. Sunan Kalijaga spread Islam through a cultural approach. Wayang kulit was chosen because at that time wayang kulit was something that was popular. So that the spread of Islam through wayang kulit is easily accepted by the community by being associated with the play in each wayang story. In this Lakon, one of them is the Lakon Babat Alas Wanamarta which contains Islamic values, such as ridho, istiqomah, and tawakal.
本文的目的是表明wayang kulit是在爪哇土地上传播伊斯兰教的工具，并表明wayang kulit与Lakon Babat Alas Wanamarta的故事中所包含的伊斯兰价值观。研究人员提出了两个问题，为什么wayang kulit被用作在爪哇传播伊斯兰教的工具，以及在Lakon Babat Alas Wanamarta的wayang kulit故事中包含了哪些伊斯兰价值观。本研究采用描述性定性方法，通过文献资料和访谈收集数据。记录是通过观看大阳表演的录像来完成的。采访了经常表演木偶戏的木偶师。这项研究的结果是，wayang kulit成为苏南·卡利加(Sunan Kalijaga)传播伊斯兰的媒介。Sunan Kalijaga通过一种文化方式传播伊斯兰教。之所以选择Wayang kulit，是因为当时Wayang kulit很受欢迎。因此，通过wayang kulit传播伊斯兰教很容易被社区接受，因为每个wayang故事都与戏剧有关。在这个Lakon中，其中一个是Lakon Babat Alas Wanamarta，它包含了伊斯兰价值观，如ridho, istiqomah和tawakal。
{"title":"Nilai Keislaman dalam Cerita Wayang Kulit dengan Lakon Babad Alas Wanamarta di Kabupaten Karanganyar","authors":"Pepsi Febriyanti, Rochmat Budi Santoso","doi":"10.54298/jk.v6i1.3681","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3681","url":null,"abstract":"The purpose of this article is to show that wayang kulit is a vehicle for the spread of Islam in the land of Java and to show the Islamic values contained in the story of wayang kulit with the Lakon Babat Alas Wanamarta. The researcher has two problem formulations, why wayang kulit is used as a vehicle for the spread of Islam in Java and what Islamic values are contained in the wayang kulit story with the Lakon Babat Alas Wanamarta. This study used a descriptive qualitative method with data collection techniques through documentation and interviews. Documentation is done by viewing video recordings of wayang performances. Interviews were conducted with the puppeteers who often perform wayang performances. The result of this study is that wayang kulit became a medium for spreading Islam by Sunan Kalijaga. Sunan Kalijaga spread Islam through a cultural approach. Wayang kulit was chosen because at that time wayang kulit was something that was popular. So that the spread of Islam through wayang kulit is easily accepted by the community by being associated with the play in each wayang story. In this Lakon, one of them is the Lakon Babat Alas Wanamarta which contains Islamic values, such as ridho, istiqomah, and tawakal.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"292 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89912087","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}
This research sets out from the fact that advances in information technology in the current era or what is known as the industrial era 4.0. has brought major changes to occur in human life in the field of marketing, especially product promotion. The changes referred to include the convenience of business actors in promoting and disseminating product information so that it reaches consumers. However, sometimes marketing activities by business actors are not in accordance with proper ethics, both in terms of legal norms and the Koran values. This study aims to formulate the actualization of marketing ethics in the context and condition of today's society from the perspective of the Koran. This study applies a qualitative approach and belongs to library research. Based on this research, it is obtained that marketing ethics in the industrial era 4.0. currently has a very important position so that businessmen do not arbitrarily use advances in information technology by carrying out various ways that are not in accordance with regulations and the values of the Koran. In addition, the actualization of marketing ethics from the Koran perspective as a response to the industrial era 4.0 can be done by spreading content of promotion based on piety and honesty, displaying sharia-compliant and gharar-less content, incubating local products into marketing management, and orienting the business to the merit goals.
{"title":"Aktualisasi Etika Pemasaran di Era Industri 4.0 Dalam Perspektif Al-Qur'an","authors":"Uray Januardy, Achmad Abubakar, Hasyim Haddade","doi":"10.54298/jk.v6i1.3689","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3689","url":null,"abstract":"This research sets out from the fact that advances in information technology in the current era or what is known as the industrial era 4.0. has brought major changes to occur in human life in the field of marketing, especially product promotion. The changes referred to include the convenience of business actors in promoting and disseminating product information so that it reaches consumers. However, sometimes marketing activities by business actors are not in accordance with proper ethics, both in terms of legal norms and the Koran values. This study aims to formulate the actualization of marketing ethics in the context and condition of today's society from the perspective of the Koran. This study applies a qualitative approach and belongs to library research. Based on this research, it is obtained that marketing ethics in the industrial era 4.0. currently has a very important position so that businessmen do not arbitrarily use advances in information technology by carrying out various ways that are not in accordance with regulations and the values of the Koran. In addition, the actualization of marketing ethics from the Koran perspective as a response to the industrial era 4.0 can be done by spreading content of promotion based on piety and honesty, displaying sharia-compliant and gharar-less content, incubating local products into marketing management, and orienting the business to the merit goals.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"89 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89146155","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}
This study aims to reveal the diaspora of sayid alwi Basyaiban's descendants who have a long history, unique process, and strong influence in the Javanese aristocratic system, especially in the Ngayogyakarta palace and the process of establishing Magelang as an administrative city. This article attempts to explain the diaspora process of the Basyaiban family in Magelang from Hadramaut to Magelang. The researcher uses the historical method. The approach used in this study is the genealogical approach and theory from Hall, namely: Representation and Cultural Identity in compiling this paper. The findings from this study indicate that, first: the Basyaiban family belongs to the Alawiyyin Hadramaut group from Sayid Abubakar ibn Muhammad Basyaiban's genealogy. Second: Sayid Abdurrahman ibn Umar Basyaiban was the person who first came to Indonesia on the recommendation of Sunan Gunung Jati to take care of the mosque in Cirebon. Third: Sayid Ahmad ibn Muhammad Basyaiban has carried out the unification of the Basyaiban family with the Ngayogyakarta palace. His son, Sayid Alwi Basyaiban, was appointed as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent. Fourth: the Basyaiban family between the time of Sunan Gunung Jati, namely Sayid Sulaiman Basyaiban (Prince Kanigoro) 1053 H and the time of Sayid Alwi ibn Ahmad Basyaiban (Danuningrat I) 1241 H in the Ngyogyakarta region had a point in common with the awarding of Javanese titles and names from natives. Sayid Ahmad ibn Muhammad Basyaiban had unified the Basyaiban family with the Ngayogyakarta palace. The result of the adaptation of the Basyaiban family was the appointment of Sayid Alwi Ibn Ahmad Ibn Muhammad Basyaiban as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent.
本研究旨在揭示sayid alwi Basyaiban后裔的流散，他们在爪哇贵族制度中有着悠久的历史、独特的过程和强大的影响力，特别是在雅惹宫和马格朗建立行政城市的过程中。本文试图解释马格朗巴斯亚班家族从哈德拉毛到马格朗的移民过程。研究者使用了历史方法。本研究采用的方法是霍尔的系谱学方法和理论，即:代表性和文化认同。这项研究的结果表明，首先:Basyaiban家族属于Sayid Abubakar ibn Muhammad Basyaiban家谱中的Alawiyyin Hadramaut群体。第二，Sayid Abdurrahman ibn Umar Basyaiban是在Sunan Gunung Jati的推荐下，第一个来到印尼管理锡雷邦清真寺的人。第三:Sayid Ahmad ibn Muhammad Basyaiban将Basyaiban家族与Ngayogyakarta宫殿统一起来。他的儿子Sayid Alwi Basyaiban被任命为马格朗的第一任摄政王，头衔为danuninggrat I.然后这个职位由他的后代延续到第五任摄政王。第四:在Sunan Gunung Jati时期，即1053 H的Sayid Sulaiman Basyaiban(王子Kanigoro)和1241 H的Sayid Alwi ibn Ahmad Basyaiban (danuninggrat I)之间的Basyaiban家族在日惹地区与授予爪哇人头衔和当地人的名字有一个共同点。Sayid Ahmad ibn Muhammad Basyaiban将Basyaiban家族与Ngayogyakarta宫殿统一起来。巴斯亚班家族改编的结果是任命赛义德·阿尔维·伊本·艾哈迈德·伊本·穆罕默德·巴斯亚班为马格朗的第一任摄政王，头衔为丹宁格拉一世，然后他的后代继续担任这一职务，直到第五任摄政王。
{"title":"The Diaspora Descendants of Sayid Alwi Danuningrat Basyaiban Magelang","authors":"Rosyid Abdul Majid, Apipuddin Apipuddin","doi":"10.54298/jk.v6i2.3713","DOIUrl":"https://doi.org/10.54298/jk.v6i2.3713","url":null,"abstract":"This study aims to reveal the diaspora of sayid alwi Basyaiban's descendants who have a long history, unique process, and strong influence in the Javanese aristocratic system, especially in the Ngayogyakarta palace and the process of establishing Magelang as an administrative city. This article attempts to explain the diaspora process of the Basyaiban family in Magelang from Hadramaut to Magelang. The researcher uses the historical method. The approach used in this study is the genealogical approach and theory from Hall, namely: Representation and Cultural Identity in compiling this paper. The findings from this study indicate that, first: the Basyaiban family belongs to the Alawiyyin Hadramaut group from Sayid Abubakar ibn Muhammad Basyaiban's genealogy. Second: Sayid Abdurrahman ibn Umar Basyaiban was the person who first came to Indonesia on the recommendation of Sunan Gunung Jati to take care of the mosque in Cirebon. Third: Sayid Ahmad ibn Muhammad Basyaiban has carried out the unification of the Basyaiban family with the Ngayogyakarta palace. His son, Sayid Alwi Basyaiban, was appointed as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent. Fourth: the Basyaiban family between the time of Sunan Gunung Jati, namely Sayid Sulaiman Basyaiban (Prince Kanigoro) 1053 H and the time of Sayid Alwi ibn Ahmad Basyaiban (Danuningrat I) 1241 H in the Ngyogyakarta region had a point in common with the awarding of Javanese titles and names from natives. Sayid Ahmad ibn Muhammad Basyaiban had unified the Basyaiban family with the Ngayogyakarta palace. The result of the adaptation of the Basyaiban family was the appointment of Sayid Alwi Ibn Ahmad Ibn Muhammad Basyaiban as the first regent of Magelang with the title Danuningrat I. Then this position was continued by his descendants up to the 5th regent.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"136246140","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}
Studying unnamed contracts is an important requirement for economic business actors, especially sharia economic actors. The rapid development of the economy and business requires business actors to study unnamed contract forms in sharia business practices in order to respond to the challenges of the times. This research will examine unnamed contracts in sharia business contract law. This type of research is library research, which is a study by examining data from various literature. The results of the study show that unnamed contracts are contracts that are not specifically regulated in fiqh books and do not have special provisions. This contract is made and determined by the parties according to their needs. The provisions that apply in this contract refer to the provisions of the general theory of the contract (naẓriyyat al-'aqd) and are guided by the principle of freedom of contract (mabda' ḥurriyat at-ta'āqud). An example of an unnamed contract is istishnā', bai al -wafa, istijrār, tahkīr, book publishing contracts, advertising contracts, auction contracts, fiduciary contracts, leasing contracts, franchising contracts, consignment contracts, lease purchase agreements and others.
研究未命名合同是经济商业行为者，尤其是伊斯兰经济行为者的重要要求。经济和商业的快速发展要求商业行为者在伊斯兰商业实践中研究未命名的合同形式，以应对时代的挑战。本研究将考察伊斯兰商业合同法中的未命名合同。这种类型的研究是图书馆研究，这是一种通过检查各种文献中的数据进行的研究。研究结果表明，未命名合同是指在伊斯兰法典中没有具体规定的合同，没有特别规定。本合同由双方根据需要订立并确定。本合同适用的条款参照合同一般理论(naẓriyyat al-'aqd)的规定，并以合同自由原则(mabda' ḥurriyat at-ta'āqud)为指导。未命名合同的一个例子是istishnna '， bai al -wafa, istijrār, tahk.r，图书出版合同，广告合同，拍卖合同，信托合同，租赁合同，特许经营合同，寄售合同，租赁购买协议等。
{"title":"Akad Tidak Bernama Dalam Hukum Kontrak Bisnis Syariah","authors":"Rudi ansyah, Syaiful Anam","doi":"10.54298/jk.v6i1.3693","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3693","url":null,"abstract":"Studying unnamed contracts is an important requirement for economic business actors, especially sharia economic actors. The rapid development of the economy and business requires business actors to study unnamed contract forms in sharia business practices in order to respond to the challenges of the times. This research will examine unnamed contracts in sharia business contract law. This type of research is library research, which is a study by examining data from various literature. The results of the study show that unnamed contracts are contracts that are not specifically regulated in fiqh books and do not have special provisions. This contract is made and determined by the parties according to their needs. The provisions that apply in this contract refer to the provisions of the general theory of the contract (naẓriyyat al-'aqd) and are guided by the principle of freedom of contract (mabda' ḥurriyat at-ta'āqud). An example of an unnamed contract is istishnā', bai al -wafa, istijrār, tahkīr, book publishing contracts, advertising contracts, auction contracts, fiduciary contracts, leasing contracts, franchising contracts, consignment contracts, lease purchase agreements and others.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"63 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84794185","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}
Religion is a very sacred and sensitive matter, every regulation and religious activity organized by the school will be more fully complied with and the implementation will be more effective. The implementation of religious activities in schools is often associated with efforts to build the character and spirituality of students so that they become more religious and Islamic. This study was conducted through field research using a descriptive qualitative approach at MTs Darul Hasan Lajing Arosbaya Bangkalan. The results of the research findings explained that the dhuha and midday prayer programs in congregation are implementation practices that are proven to build an attitude of love for God, discipline, and istiqomah in students at school. The love for Allah SWT is realized by the more active the students carry out ritual activities both sunnah and obligatory. Meanwhile, disciplined behavior is shown by the more orderly and diligent participation of students in learning and religious activities both at school and in the community. This discipline brings istiqomah behavior, tawadu', cooperation, and mutual respect between friends, and cares more about the surrounding environment. This change in behavior is a real portrait of lifelong education that emphasizes the spiritual transformation of students.
宗教是一个非常神圣和敏感的事情，学校组织的每一项规定和宗教活动都会得到更充分的遵守和更有效的执行。在学校开展宗教活动往往与努力培养学生的性格和精神有关，以便他们变得更加虔诚和伊斯兰教。本研究是在Darul Hasan Lajing Arosbaya Bangkalan医院采用描述性定性方法进行的实地调查。研究结果解释说，在聚会中进行的禅修和午间祈祷是实践实践，被证明可以在学校里培养学生对上帝的爱、纪律和istiqomah的态度。对安拉SWT的热爱是通过学生更积极地开展圣训和义务仪式活动来实现的。同时，纪律行为表现为学生在学校和社区的学习和宗教活动中更加有序和勤奋的参与。这种纪律带来的是规整的行为，tawadu'，朋友之间的合作和相互尊重，更关心周围的环境。这种行为上的改变是强调学生精神转变的终身教育的真实写照。
{"title":"Implementasi Kegiatan Keagamaan Dalam Meningkatkan Kecerdasan Spiritual Siswa","authors":"Imam Syafi'i, Mardiyah Mardiyah","doi":"10.54298/jk.v6i1.3715","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3715","url":null,"abstract":"Religion is a very sacred and sensitive matter, every regulation and religious activity organized by the school will be more fully complied with and the implementation will be more effective. The implementation of religious activities in schools is often associated with efforts to build the character and spirituality of students so that they become more religious and Islamic. This study was conducted through field research using a descriptive qualitative approach at MTs Darul Hasan Lajing Arosbaya Bangkalan. The results of the research findings explained that the dhuha and midday prayer programs in congregation are implementation practices that are proven to build an attitude of love for God, discipline, and istiqomah in students at school. The love for Allah SWT is realized by the more active the students carry out ritual activities both sunnah and obligatory. Meanwhile, disciplined behavior is shown by the more orderly and diligent participation of students in learning and religious activities both at school and in the community. This discipline brings istiqomah behavior, tawadu', cooperation, and mutual respect between friends, and cares more about the surrounding environment. This change in behavior is a real portrait of lifelong education that emphasizes the spiritual transformation of students.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"55 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89964186","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}
Kiagus Zaenal Mubarok, Dina Yulianti, Otong Sulaeman
The United Nations, through Resolution 77/2022 of the Global Moratorium on the Death Penalty, has encouraged world countries to postpone the death penalty because it is seen as a violation of Human Rights. In this article, the authors compare the arguments by the United Nations and human rights organizations in abolishing the death penalty with the religious views of the largest Muslim organization in Indonesia, Nahdlatul Ulama (NU). The research was conducted using qualitative methods, and data collection techniques were conducted through interviews with informants, namely several Nahdlatul Ulama women activists, as well as literature studies. NU generally approves of the death penalty for perpetrators of serious crimes, such as corruption and subversive acts that threaten national security, as long as there are solid and convincing evidences. NU stated that Islam recognizes the principle of human rights, but the death penalty can be applied to severe crimes to protect the security of the state and protect the right to life of more people. In this study, it was also found that Islamic law (in this case, the verses of the Quran) were in line with the Criminal Code and laws in Indonesia regarding the death penalty.
{"title":"Dilema Hukuman Mati: Komparasi Antara Konvenan International Terkait Hak Asasi Manusia dan Pandangan Nahdlatul Ulama","authors":"Kiagus Zaenal Mubarok, Dina Yulianti, Otong Sulaeman","doi":"10.54298/jk.v6i1.3709","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3709","url":null,"abstract":"The United Nations, through Resolution 77/2022 of the Global Moratorium on the Death Penalty, has encouraged world countries to postpone the death penalty because it is seen as a violation of Human Rights. In this article, the authors compare the arguments by the United Nations and human rights organizations in abolishing the death penalty with the religious views of the largest Muslim organization in Indonesia, Nahdlatul Ulama (NU). The research was conducted using qualitative methods, and data collection techniques were conducted through interviews with informants, namely several Nahdlatul Ulama women activists, as well as literature studies. NU generally approves of the death penalty for perpetrators of serious crimes, such as corruption and subversive acts that threaten national security, as long as there are solid and convincing evidences. NU stated that Islam recognizes the principle of human rights, but the death penalty can be applied to severe crimes to protect the security of the state and protect the right to life of more people. In this study, it was also found that Islamic law (in this case, the verses of the Quran) were in line with the Criminal Code and laws in Indonesia regarding the death penalty.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"11 ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72544815","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}
Marriage is one of the most appropriate and honorable ways to continue offspring. Article 2 paragraph (1) of Law Number 1 of 1974 stipulates that marriage is valid if it is carried out according to the laws of each religion and belief. From the provisions of Article 2 paragraph (1) it is clear that those who are Muslim must heed the provisions and Islamic law in entering into marriage. Current technological developments are leading society towards the globalization of telecommunications, media and informatics. In the current condition, there are many problems that arise in a contract through electronic media, for example, online marriages where consent and consent transactions are carried out through connectivity or activities that are connected to a network or internet system (via online). Starting from the problems above, fiqh as a product of human thought related to Islamic law must be able to provide juridical answers to changes that occur in society. Therefore, opportunities for fiqh studies must always be open, and must be carried out by taking into account the social implications of the application of the products of legal thought, while maintaining their relevance to the will of the Qur'anic doctrines regarding human behavior.
{"title":"Nikah Online Perspektif Kaedah Fiqh Al- Masyaqqah Tajlib At-Taisir","authors":"Syamsuddin Muir, Jumni Nelly, Rahman Rahman","doi":"10.54298/jk.v6i1.3685","DOIUrl":"https://doi.org/10.54298/jk.v6i1.3685","url":null,"abstract":"Marriage is one of the most appropriate and honorable ways to continue offspring. Article 2 paragraph (1) of Law Number 1 of 1974 stipulates that marriage is valid if it is carried out according to the laws of each religion and belief. From the provisions of Article 2 paragraph (1) it is clear that those who are Muslim must heed the provisions and Islamic law in entering into marriage. Current technological developments are leading society towards the globalization of telecommunications, media and informatics. In the current condition, there are many problems that arise in a contract through electronic media, for example, online marriages where consent and consent transactions are carried out through connectivity or activities that are connected to a network or internet system (via online). Starting from the problems above, fiqh as a product of human thought related to Islamic law must be able to provide juridical answers to changes that occur in society. Therefore, opportunities for fiqh studies must always be open, and must be carried out by taking into account the social implications of the application of the products of legal thought, while maintaining their relevance to the will of the Qur'anic doctrines regarding human behavior.","PeriodicalId":33042,"journal":{"name":"Islamika Inside Jurnal Keislaman dan Humaniora","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88233769","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}
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