12 research outputs found
TINJAUAN FATWA DSN-MUI TERHADAP PENYITAAN BARANG JAMINAN PADA KSPPS AL-ANSHARI KOTA BUKITTINGGI
No full textThe purpose of this study was to find out or explore the procedures for confiscating collateral carried out at KSPPS Al-Anshari, Bukitinggi City and to analyze the juridical redemption of collateral confiscation carried out by KSPPS Al-Anshari, Bukitinggi City. The research method used by the author is qualitative research using field research with data collection techniques through interviews and documentation. Primary data sources consist of KSPPS Al-Anshari managers and employees. The data processing carried out here is qualitative. The results of the research that the author has done, First, the guarantee in the murabahah contract at KSPPS Al-Anshari is using property as collateral for debt, in practice the collateral in the financing is handed over to KSPPS Al-Anshari, but KSPPS Al-Anshari will give time leeway to customers to settle KSPPS Al-Anshari's debts, secondly regarding confiscated goods that are not in accordance with the fatwa because in the fatwa the confiscated goods should have been auctioned but the KSPPS Al-Anshari did not do so by making the confiscated goods an office operation. Islamic financing conditions in Indonesia in general are the Syafi'i (syafiiyyah) and Hambali (hanabillah) schools, that is, when the party responsible for the debt cannot pay it off, the debt is paid using assets or goods used as collateral or assets from the sale of assets used as collateral the. The benefits of collateral cannot be used as collateral (al-marhun), because the use of collateral is used up and damaged, therefore it cannot be used as collateral
Pengaruh kecerdasan emosional dan spiritual terhadap perilaku jujur siswa di MTs Wahid Hasyim 01 Dau Malang
No full textABSTRAK
Pendidikan adalah upaya untuk mengubah pola pikir beserta tingkah laku individu untuk mendewasakan seseorang melalui kegiatan belajar dengan bertujuan menggali dan mengembangkan kemampuan seseorang, baik secara intelektual, emosional, sosial, maupun spiritual. Salah satu tujuan pendidikan nasional adalah membangun karakter. Kejujuran merupakan salah satu hal yang krusial dan penting dalam pendidikan karakter. Jujur adalah suatu sikap atau perilaku yang sesuai dengan kenyataan yang sebenarnya, tanpa ada kebohongan, manipulasi, atau penyembunyian informasi. Namun apabila dilihat kondisi pendidikan saat ini masih jauh dari kata terbaik. kondisi pendidikan pada masa kini mencerminkan penurunan akhlak dan perilaku jujur yang terus menurun. Dalam konteks pendidikan modern, kejujuran dianggap sebagai indikator penting dari kecerdasan emosional dan spiritual.
Penelitian ini bertujuan untuk mengidentifikasi dan menganalisis: 1). Tingkat kecerdasan emosional siswa di MTs Wahid Hasyim 01 Dau. 2). Tingkat kecerdasan spiritual siswa di MTs Wahid Hasyim 01 Dau. 3). Tingkat perilaku jujur siswa di MTs Wahid Hasyim 01 Dau. 4). Pengaruh kecerdasan emosional dan spiritual secara simultan terhadap perilaku jujur siswa di MTs Wahid Hasyim 01 Dau.
Penelitian ini menggunakan metode kuantitatif dengan pendekatan korelasional. Metode pengumpulan data dalam penelitian ini menggunakan angket atau kuesioner. Dalam penelitian ini, menggunakan teknik sampling jenuh dengan melibatkan seluruh anggota populasi. Sampelnya penelitian berjumlah 179 siswa terdiri dari 93 laki-laki dan 86 perempuan. Untuk menguji pengaruh kecerdasan emosional dan spiritual terhadap perilaku jujur digunakan analisis regresi linier berganda dengan menggunakan SPSS versi 23.
Hasil Penelitian ini menunjukkan: 1). Sebagian besar kecerdasan emosional siswa berada pada tingkat kategori sedang sebesar 71 siswa atau 39,7% dengan nilai rata-rata 75,55. 2). Sebagian besar kecerdasan spiritual siswa berada pada tingkat kategori sedang sebesar 69 siswa atau 38,5% dengan nilai rata- rata 75,41. 3). Sebagian besar perilaku jujur siswa berada pada tingkat kategori sedang sebesar 71 siswa atau 39,7% dengan nilai rata rata 77,51. 4). Terdapat pengaruh kecerdasan emosional dan spiritual secara simultan tehadap perilaku jujur berdasarkan nilai Fhitung sebesar 106,213 yang lebih besar daripada nilai Ftabel yaitu 3,05 dengan nilai signifikansi 0,000, yang berarti lebih kecil dari 0,05.
ABSTRACT
Education is an effort to change individuals thinking pattern and behavior to develop his/her maturity through learning activities to explore and develop his/her intellectual, emotional, social, and spiritual abilities. One objective of national education is to build character. Honesty is crucial and important in character education. Honest is a behavior or attitude which is an accordance with the reality, with no lies, manipulation, or hidden information. However, recent education is still far from the term the best. It shows a moral and honesty degradation. In modern educational context, honesty becomes an important indicator of emotional and spiritual quotient.
The research aims to identify and analyze: 1). Student’s emotional quotient level at MTs Wahid Hasyim 01 Dau. 2). Student’s spiritual quotient level at MTs Wahid Hasyim 01 Dau. 3). Student’s honest behavior level at MTs Wahid Hasyim 01 Dau. 4). The simultaneous influence of emotional and spiritual quotient on student’s honest behavior at MTs Wahid Hasyim 01 Dau.
The research employed a quantitative method and correlational approach. The data collection method used questionnaires. The researcher used the saturated sampling technique involving all population members. The research samples are 179, consisting of 93 male and 86 female students. The researcher employed multiple linear regression using SPSS version 23 to test the influence of emotional and spiritual quotient on honest behavior.
The research result shows that: 1). Most students (71 students or 39.7%) have a medium emotional quotient with mean score of 75.55. 2). Most students (69 students or 38.5%) have a medium spiritual quotient with mean score of 75.41. 3). Most students (71 students or 39.7%) have medium honest behavior with mean score of 77.51. 4). Emotional and spiritual quotient simultaneously influence honest behavior based on Fcount of 106.213, which is higher than the Ftable of 3.05 with significance of 0.000, which is lower than 0.05.
مستخلص البحث
التعليم هو محاولة لتغيير عقلية وسلوك الأفراد لإنضاج الشخص من خلال أنشطة التعلم بهدف استكشاف وتطوير قدرات الشخص فكريا وعاطفيا واجتماعيا وروحيا. أحد أهداف التعليم الوطني هو بناء الشخصية. الصدق هو أحد الأشياء الحاسمة والمهمة في تعليم الشخصية. الصدق هو موقف أو سلوك يتوافق مع الواقع الفعلي، دون أي كذب أو تلاعب أو إخفاء للمعلومات. ومع ذلك، إذا نظرت إلى الوضع الحالي للتعليم، فإنه لا يزال بعيدا عن الأفضل. يعكس الوضع الحالي للتعليم تدهور الأخلاق والسلوك النزيه الذي استمر في التراجع. في سياق التعليم العصري، يعتبر الصدق مؤشرا مهما للذكاء العاطفي والروحي.
تهدف هذه الرسالة إلى تعرف وتحليل ما يلي: 1). مستوى الذكاء العاطفي لطلبة مدرسة واحد هاشم الثانوية الدينية 01 داو مالانج. 2). مستوى الذكاء الروحي لطلبة مدرسة واحد هاشم الثانوية الدينية 01 داو مالانج. 3). مستوى سلوك صدق لطلبة مدرسة واحد هاشم الثانوية الدينية 01 داو مالانج. 4). التأثير المتزامن للذكاء العاطفي والروحي على سلوك الصدق لطلبة مدرسة واحد هاشم الثانوية الدينية 01 داو مالانج.
استخدمت هذه الرسالة منهجا كميا بمدخل ارتباطي. تم جمع البيانات من خلال الاستبانة. في هذه الرسالة، تم استخدام تقنية أخذ العينات المشبعة من خلال إشراك جميع أفراد السكان. بلغت عينة الدراسة 179 طالبا، تكونوا من 93 طالبا و86 طالبة. لاختبار تأثير الذكاء العاطفي والروحي على سلوك الصدق، تم استخدام تحليل الانحدار الخطي المتعدد باستخدام SPSS الإصدار 23.
أظهرت نتائج هذه الرسالة: 1). معظم الذكاء العاطفي للطلبة في مستوى الفئة المتوسطة البالغ 71 طالبا أو 39.7٪ بمتوسط درجة 75.55. 2). معظم الذكاء الروحي للطلبة في مستوى الفئة المتوسطة البالغ 69 طالبا أو 38.5٪ بمتوسط درجة 75.41. 3). معظم سلوك الصدق للطلبة في مستوى الفئة المتوسطة البالغ 71 طالبا أو 39.7٪ بمتوسط درجة 77.51. 4). هناك تأثير متزامن للذكاء العاطفي والروحي على سلوك الصدق بناء على قيمة ف الحساب البالغة 106.213 والتي أكبر من قيمة ف الجدول البالغة 3.05 بقيمة أهمية 0.000، مما يعني أقل من 0.0
PEMANFAATAN SYSTEM AMARTA UNTUK SPLICING CORE PADA PT. PLN ICON PLUS
No full textThis research discusses the use of the AMARTA system for core splicing purposes at PT. PLN Plus icon. The AMARTA system as the latest platform in information technology management is an effective solution in increasing the efficiency and reliability of the core connection process. This research includes analysis of AMARTA system implementation, performance evaluation in the context of core connection, as well as the positive impacts produced in PT operations. PLN Plus icon. The research methodology includes data collection through direct observation, interviews, and analysis of related documentation. The research results show that the use of the AMARTA system provides a significant increase in the speed, accuracy and safety of the core connection process. This positive implication contributes directly to increasing PT\u27s operational efficiency. PLN Icon Plus, creates a work environment that is more integrated and responsive to the latest technology needs
The Influence of Emotional and Spiritual Intelligence on Students' Honest Behavior
No full textEducation is an effort to change an individual's mindset and behavior to mature a person through learning activities aimed at exploring and developing a person's abilities, both intellectually, emotionally, socially, and spiritually. One of the goals of national education is to build character. Honesty is one of the crucial and important aspects of character education. This study aims to determine the influence of emotional and spiritual quotient on students' honest behavior. This research was conducted at MTs Wahid Hasyim 01 Dau in the odd semester of the 2024/2025 academic year. This research uses a quantitative method with a correlational approach. The data collection method in this study uses a questionnaire. The results of this study show: 1). The majority of students' emotional quotient is at the moderate category level, with 71 students or 39.7% having an average score of 75.55. 2). Most of the students' spiritual quotient is at a moderate level, with 69 students or 38.5% having an average score of 75.41. Most of the students' honest behavior falls into the moderate category, with 71 students or 39.7% having an average score of 77.51. 4). There is a simultaneous influence of emotional and spiritual intelligence on honest behavior based on an F-value of 106.213, which is greater than the F-table value of 3.05 with a significance value of 0.000, which is less than 0.05
Epistimologi Integralisme Islam Sebagai Solusi Membangun Peradaban Global : Perspektif Pemikiran Armahedi Mahzar Dan Agus Purwanto
No full textThe purpose to describe the concept of Islamic integralism according to Armahedi Mahzar, also the epistemological concept of Islamic science according to Agus Purwanto and the efforts of this scientific integralism paradigm in building global civilization. This research is a type of library research which analyzes several literatures based on epistemological studies with a philosophical approach and critical thinking. The Armahedi paradigm of Mahzar offers the concept of universal integralism. It is known as the tauhid paradigm if it emphasizes its Divine dimension, and the wahdatiyyah paradigm when it emphasises its integrity dimension. According to Agus Purwanto, Islamic science epistemology uses ratio and observation (rationalism and empirism) and revelation (intuitionism) as sources of knowledge. The goal of integralism is to build a comprehensive viewpoint in judging everything, whether in religion, science, technology, art, or culture, which sees everything as the integration of reality.Penelitian ini bertujuan untuk mendeskripsikan konsep integralisme Islam menurut Armahedi Mahzar, juga konsep epistimologi sains Islam menurut Agus Purwanto dan upaya paradigma integralisme ilmu ini dalam membangun peradaban global. Penelitian ini termasuk jenis penelitian kepustakaan (library research) yang menganaisis beberapa literatur berdasarkan kajian epistimologi dengan pendekatan fisolofis dan berpikir kritis. Paradigma Armahedi Mahzar menawarkan konsep integralisme universal. Itu dikenal sebagai paradigma tauhid jika menekankan dimensi Ilahiahnya, dan paradigma wahdatiyyah jika menekankan dimensi kesepaduannya. Menurut Agus Purwanto, epistimologi sains Islam menggunakan rasio dan pengamatan (rasionaisme dan empirisme) serta wahyu (intuisionisme) sebagai sumber pengetahuan. Tujuan integralisme adalah untuk membangun cara pandang yang menyeluruh dalam menilai segala sesuatu, baik itu dalam agama, sains, teknologi, seni, atau budaya, yang melihat semuanya sebagai kesepaduan dari realitas
Epistemology of Islamic integralism as a solution to building a global civilization
No full textThe purpose to describe the concept of Islamic integralism according to Armahedi Mahzar, also the epistemological concept of Islamic science according to Agus Purwanto and the efforts of this scientific integralism paradigm in building global civilization. This research is a type of library research which analyzes several literatures based on epistemological studies with a philosophical approach and critical thinking. The Armahedi paradigm of Mahzar offers the concept of universal integralism. It is known as the tauhid paradigm if it emphasizes its Divine dimension, and the wahdatiyyah paradigm when it emphasises its integrity dimension. According to Agus Purwanto, Islamic science epistemology uses ratio and observation (rationalism and empirism) and revelation (intuitionism) as sources of knowledge. The goal of integralism is to build a comprehensive viewpoint in judging everything, whether in religion, science, technology, art, or culture, which sees everything as the integration of reality
Persis pada masa kepemimpinan K. H Maman Abdurrahman di Indonesia tahun 2010-2015
No full textPersis Pada Masa Kepemimpinan K.H Maman Abdurrahman di Indonesia Tahun 2010-2015 Persatuan Islam (Persis) yaitu salah satu organisasi sosial keagamaan sejak tahun 1923 yang memiliki gerakan pembaharuan dan bergerak dalam bidang pendidikan dan dakwah. Persis pada masa periode K.H Maman Abdurrahman tahun 2010-2015 telah mengalami periode keemasan yang belum pernah diperoleh oleh periode sebelumnya. Prestasi yang telah diraih yaitu kemajuan dari beragam program jihad yang telah dilaksana oleh Persis pada tahun tersebut, Berdasarkan uraian di atas, terdapat beberapa rumusan masalah sebagai berikut: Pertama, bagaimana latar historis berdirinya Persisi di Indonesia? Kedua, bagaimana Persis pada masa kepemimpinan K.H Maman Abdurrahman di Inonesia tahun 2010-2015.
Penelitian ini bertujuan untuk mengetahui latar historis berdirinya Persisi di Indonesia dan Persis pada masa kepemimpinan K.H Maman Abdurrahman di Inonesia tahun 2010-2015.
Adapun metode yang digunakan dalam penelitian ini adalah metode penelitian sejarah yang meliputi empat tahapan kerja yakni: heuristik (pengumpulan sejarah), kritik, interpretasi dan historiografi (penulisan sejarah). Berdasarkan penelitian, disimpulkan bahwa: Pertama, Persis dibentuk berawal dari suatu kelompok tadarusan (penelaahan agama Islam) di Kota Bandung di bawah pimpinan H. Muhammad Zamzam dan H Muhammad Yunus. Bersama jamaahnya dengan penuh kecintaan menelaah, mengkaji serta menguji ajaran-ajaran Islam. kemudian diberi nama dengan Persatuan Islam. Organisasi ini didirikan secara resmi pada 12 September 1923 di Bandung, Periode-periode kepemimpinan Persis di Indonesia dari awal berdiri sampai tahun 2015 yaitu: K. H Zamzam (1923-1949), Isa Anshari (1949-1962), K.H.E. Abdurahman (1962-1983), K.H.A. Latif Muchtar (1983-1997), K.H. Shiddiq Amien (1997-2010) dan K.H Maman Abdurrahman (2010-2015). Kedua, pada saat Persatuan Islam di bawah kepemimpinan K.H Maman Abdurrahman (20102015), banyak sekali program jihad yang telah dilaksanakanya di antaranya yaitu pada bidang jam’iyyah (organisasi), Persis bisa semakin berkembang di luar pulau Jawa, bidang tarbiyah (pendidikan) yaitu infrastruktur bangunan pesantren sudah diperluas, serta mengembangkan pendidikan tinggi, dalam aspek kualitas dakwah, di bawah kepemimpinanya Persis selalu melakukan terobosan baru dalam hal pendidikan, dakwah dan juga aspek siyasah dan pada bidang mall’iyyah (ekonomi) yang menekankan ekonomi pada kegiatan sosial-masyarakat
AL-SHIDQ DALAM KOMUNIKASI PERSPEKTIF AL-QUR`AN
No full textMorals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri
Overview of Indonesian Islamic Education: A Social, Historical and Political Perspective
No full textThe aim of this study is to examine how the historical genealogy of Islamic educational tradition, particularly the tradition of teaching and learning, has contributed to the development of Islamic education in Indonesia. By drawing together in an analytic way a historically based description of the social and political circumstances surrounding Indonesian Islamic education, the study discusses some significant issues concerning the religious base, knowledge base, structural form, and the pedagogical approach of Indonesian Islamic education, all of which are important to the development of a modern form of Islamic education.
The argument of the thesis is that the existing values of the Islamic tradition in education, particularly evident in Madrasah schools, provide a valuable basis for further developing and reconstructing an effective Islamic education system in Indonesia. However, there is also a strong need to construct an Islamic education curriculum in Indonesia that can meet the challenge posed by the circumstances generally understood as 'modernity'. The quality of teaching and learning in the Madrasah are very much influenced by the quality of the wider Islamic education programme. Any change in the curriculum of Islamic education will thus have significant effects on the quality of the Madrasah schools in Indonesia. This thesis will thus conclude by suggesting some implications for further development of Islamic education that arise from the study.
This is a qualitative study using an historical genealogical approach to discover, understand and analyze the challenges currently facing Islamic education In Indonesia. The techniques for collecting data involved, primarily, a critical reading of historical and contemporary policy documents. Primary and secondary sources were also collected, studied and subjected to a critical reading in the production of this account of Indonesian Islamic education
