23 research outputs found
Rancang Bangun Instalasi Destilator Asap Cair
No full textABSTRAK Mochammad Nadzir, Demiawan Prakoso. 2011. Rancang Bangun Instalasi Destilator Asap Cair. Tugas Akhir, Program Studi D3 Teknik Mesiin Fakultas Teknik Universitas Negeri Malang. Pembimbing : (I) Dra. Widiyanti, M.Pd. (II) Drs. Yoto, S.T., M.Pd. Asap cair dikenal memiliki banyak kegunaan diantaranya sebagai bahan pengawet makanan yang alami dan telah disetujui di beberapa negara untuk menggantikan peran formalin yang disinyalir dapat membahayakan kesehatan, Asap cair merupakan suatu larutan hasil kondensasi atau pengembunan dari uap hasil pembakaran tidak langsung maupun langsung dari bahan-bahan yang banyak mengandung lignin, selulosa, hemiselulosa serta senyawa karbon lainnya. Bahan baku yang banyak digunakan dalam pembuatan asap cair adalah kayu, bongkol kelapa sawit, sabut dan tempurung kelapa, ampas hasil penggergajian kayu dan lain sebagainya. Tugas akhir rancang bangun instalasi destilator asap cair bertujuan untuk merancang alat distilasi asap cair hasil distilasi pertama agar diperoleh asap cair yang aman digunakan pada makanan. Kualitas asap cair dipengaruhi oleh kemurnian senyawa-senyawa yang terkandung di dalamnya, khususnya fenol dan asam organik. Oleh karena itu diperlukan proses pemurnian untuk memisahkan kedua senyawa tersebut sehingga dihasilkan asap cair yang berkualitas tinggi dan aman untuk digunakan pada makanan. Proses pemurnian yang selama ini sering dilakukan hanya sebatas dengan proses pengendapan untuk menghilangkan tar dan endapan kotoran lainnya, namun cara ini belum dapat memisahkan phenol dan asam organik dari asap cair yang kotor. Maka dari itu perlu ada proses destilasi ulang (redestilasi) berdasarkan perbedaan titik didihnya. Proses perancangan alat distilasi meliputi pembuatan tangki penampung, tabung kondensasi, dudukan, dan penyangga. Perhitungan biaya total pembuatan alat meliputi biaya bahan baku, biaya permesinan, biaya perancangan, dan biaya operator. Total biaya produksi sebesar Rp. 4.053.600,- Kata Kunci : Rancang Bangun, Asap Cair, Distilasi, Pengawet
Nazm Jawen on ‘Ilmu Al-Tajwīd and Qirā’āt A La Pesantren (A Study on Tanwir al Qari fi Kalam al Bari' by KH. M. Mundzir Nadzir)
Get PDFThe history of Islamic intellectualism in Indonesia has now and then been strongly tied to the role of pesantren
and kiai, both of which have always been deeply engaging to the agenda of disseminating Islamic teachings to the
society. Their attempts including the use of certain model and styles in producing contributions to the agenda
show the unique literary traditions of Nusantara ulama, on the one hand, and constitute a communicative
way of delivering their academic thoughts. This article delves into Tanwīr al-Qārī fī Kalām al-Bārī’, a book
on tajwīd and qirā’āt by KH M Mundzir Nadzir. Closely reading the book, I find that it indeed explains
important points of the two disciplines but does reveal social, moral, spiritual, and even theological stances of
its author. The locality appears here and there in varying forms, including idioms, and thus attests the dynamic
of pesantren’s intellectualism in dealing with local context while introducing and keeping survive Islamic
teachings in Indonesian context.
Sejarah intelektualisme Islam di Indonesia tidak bisa dilepaskan dari peran pesantren dan para kiai yang
selalu berjuang menyampaikan ilmu-ilmu Islam kepada masyarakat. Upaya para kiai menggunakan gaya
atau model tertentu dalam menuliskan karya intelektualnya bukan saja memperlihatkan nuansa sastra khas
pesantren yang indah, namun juga menjadi salah satu cara yang komunikatif dalam menyampaikan pesan�pesan ilmiahnya. Artikel ini akan mengkaji Kitab Tanwīr al-Qāri fī Kalām al-Bāri’ KH M. Mundzir Nadzir,
yang merupakan karya ulama pesantren tentang Ilmu Tajwid dan Qiraat. Artikel ini mengungkap nilai-nilai
yang dibangun oleh penulis bersamaan dengan penjelasan mengenai pengetahuan ilmu tajwid dan qiraat.
Dengan menganalisis isi buku, tulisan ini menemukan bahwa, sekalipun Tanwīr al-Qāri fī Kalām al-Bāri’
karya KH M. Mundzir Nadzir memang membahas ilmi tajwid dan qira’at, namun pesan-pesan sosial, moral
dan spiritual dengan jelas ditemukan di sana. Aspek lokal dalam karya yang menggunakan Naz}m Jawen ini
memperlihatkan intelektualisme Pesantren yang dinamis dalam rangka pengembangan keilmuan Islam
Nazm Jawen on ‘Ilmu Al-Tajwīd and Qirā’āt A La Pesantren (A Study on Tanwīr al-Qāri fī Kalām al-Bāri’ by KH M. Mundzir Nadzir)
Get PDFThe history of Islamic intellectualism in Indonesia has now and then been strongly tied to the role of pesantren and kiai, both of which have always been deeply engaging to the agenda of disseminating Islamic teachings to the society. Their attempts including the use of certain model and styles in producing contributions to the agenda show the unique literary traditions of Nusantara ulama, on the one hand, and constitute a communicative way of delivering their academic thoughts. This article delves into Tanwīr al-Qārī fī Kalām al-Bārī’, a book on tajwīd and qirā’āt by KH M Mundzir Nadzir. Closely reading the book, I find that it indeed explains important points of the two disciplines but does reveal social, moral, spiritual, and even theological stances of its author. The locality appears here and there in varying forms, including idioms, and thus attests the dynamic of pesantren’s intellectualism in dealing with local context while introducing and keeping survive Islamic teachings in Indonesian context.[Sejarah intelektualisme Islam di Indonesia tidak bisa dilepaskan dari peran pesantren dan para kiai yang selalu berjuang menyampaikan ilmu-ilmu Islam kepada masyarakat. Upaya para kiai menggunakan gaya atau model tertentu dalam menuliskan karya intelektualnya bukan saja memperlihatkan nuansa sastra khas pesantren yang indah, namun juga menjadi salah satu cara yang komunikatif dalam menyampaikan pesan- pesan ilmiahnya. Artikel ini akan mengkaji Kitab Tanwīr al-Qāri fī Kalām al-Bāri’ KH M. Mundzir Nadzir, yang merupakan karya ulama pesantren tentang Ilmu Tajwid dan Qiraat. Artikel ini mengungkap nilai-nilai yang dibangun oleh penulis bersamaan dengan penjelasan mengenai pengetahuan ilmu tajwid dan qiraat. Dengan menganalisis isi buku, tulisan ini menemukan bahwa, sekalipun Tanwīr al-Qāri fī Kalām al-Bāri’ karya KH M. Mundzir Nadzir memang membahas ilmi tajwid dan qira’at, namun pesan-pesan sosial, moral dan spiritual dengan jelas ditemukan di sana. Aspek lokal dalam karya yang menggunakan Naz}m Jawen ini memperlihatkan intelektualisme Pesantren yang dinamis dalam rangka pengembangan keilmuan Islam.
Pemahaman Nadzir dalam Proses Pendaftaran Harta Benda Wakaf di Kantor Urusan Agama (KUA) Kecamatan Batipuah Kabupaten Tanah Datar
No full textNadzir's Understanding in the Registration Process of Waqf Assets at the Office of Religious Affairs (KUA) of Baipuah District, Tanah Datar Regency. The purpose of this discussion is to find out how nadzir's understanding is in the process of registering waqf assets at the Religious Affairs Office (KUA) of Batipuah District, Tanah Datar Regency and how the process of registering waqf assets is at the Office of Religious Affairs (KUA) of Batipuah District, Tanah Datar Regency. The research method that the author uses is (field research) field research with qualitative descriptive methods. The data collection technique that the writer used was field observation, interviews with the Nadzir of Batipuah District and documentation. Data processing techniques are descriptive qualitative, namely collecting data related to the problem, then reading and analyzing, then analyzing the data obtained with various theoretical foundations and finally drawing conclusions. From the research that the authors conducted in the field, it can be interpreted that nadzir's understanding of the process of registering waqf assets after conducting research turns out that understanding in the process of registering waqf assets by nadzirs is divided into 3 groups, namely of the 6 people interviewed by the author there are 70% included in the understanding low related to the process of registering waqf assets, 20% including moderate understanding or understanding and 10% including high understanding because they already understand the process of registering waqf asset
Optimalisasi Potensi Wakaf Di Era Digital Melalui Platform Online Wakafin.Com Dengan Konsep Crowdfunding Sebagai Penggerak Ekonomi Masyarakat
Get PDFPotensi wakaf telah menjadi salah satu potensi terbesar yang dapat menghasilkan sesuatu yang bermanfaat bagi pertumbuhan perekonomian di Indonesia jika bisa dimanfaatkan secara maksimal. Wakaf adalah menahan harta di bawah naungan pemiliknya disertai pemberian manfaat sebagai sedekah. Wakaf disini dapat dibedakan menjadi wakaf benda tidak bergerak seperti tanah serta wakaf benda bergerak seperti uang ataupun logam mulia. Wakaf sebagai bentuk filantropi islam memiliki potensi produktif yang belum banyak dikelola. Jumlah tanah wakaf di Indonesia mencapai tiga kali luas negara Singapura, belum termasuk wakaf berbentuk uang yang jumlahnya terus meningkat dari tahun ke tahun. Ini dapat kita kelola untuk pembiayaan yang memberi dampak sosial dan pembangunan perekonomian yang berkelanjutan. Meskipun ulasan pembahasan tentang wakaf uang dalam hukum positif akan merujuk kepada Undang-Undang No. 41 Tahun 2004 Tentang Wakaf dan Peraturan Pemerintah Nomor 42 Tahun 2006 Tentang Pelaksanaan Undang-Undang Nomor 41 Tahun 2004. Namun, banyak masyarakat yang masih belum tahu tentang wakaf uang karena mereka masih berpegangan pada kitab-kitab fiqih kuno atau masih terdoktrin bahwa wakaf hanya diperbolehkan pada benda-benda yang tidak bergerak semisal tanah dan bangunan. Disisi lain dengan berkembangnya teknologi sekarang mulai banyak memunculkan sebuah inovasi baru dalam dunia keuangan yaitu financial technologi (selanjutnya fintech). Maka dari itu konsep fintech ini dapat dijadikan prinsip konsep dalam pengelolaan wakaf khususnya uang untuk memudahkan nadzir dalam mengelola harta wakaf. Dalam perkembangan fintech terdapat istilah crowndfunding yaitu menghimpun dana dari orang banyak. Dari pemanfaatan tanah serta konsep fintech crowdfunding itu nanti akan dihasilkan suatu inovasi baru dalam pemanfaatan harta wakaf yaitu dengan cara memberikan sebuah modal usaha kepada yang terkhusus masyarakat ekonomi menengah kebawah ataupun pemanfaatan tanah yang hasilnya nanti akan dialokasikan untuk kesejahteraan masyarakat.
Kata Kunci : Wakaf Produktif, Fintech, Ekonomi.  
TINJAUAN HUKUM ISLAM TENTANG WAKAF WASIAT (STUDI UNDANG-UNDANG REPUBLIK INDONESIA NOMOR 41 TAHUN 2004 TENTANGWAKAF)
Get PDFIslamic law is a law that comes from the teachings of Islam and is part of the Islamic religion. Law Number 41 of 2004 is a regulation that regulates waqf issues. not yet certified in Sooko District according to Islamic Law and Law Number 41 of 2004. Nadzir in this case has the authority to carry out administrative processes and manage waqf land that has not been certified. The formulation of the problem in this study are: (1) how is the legal review of fiqh regarding will waqf in Law Number 41 of 2004. (2) how is the review of the authority of nadzir waqf testament Law No. 41 of 2004. (3) how is the review of the compilation of Islamic law regarding testamentary waqf in Law number 41 of 2004. The type of research conducted by the author is a field research using qualitative methods , while the data collection techniques used were interviews and documentation. The analysis used using the deductive method, namely the discussion that begins by stating the arguments, theories or provisions that are general in nature. alaih, and sighat. Meanwhile, according to Law Number 41 of 2004 Article 41 Paragraph (3) Waqf assets whose status has been changed due to the exception provisions as referred to in paragraph (1) must be exchanged for assets whose exchange value benefits are at least the same as the original waqf assets. Second, the authority of Nadzir over uncertified waqf land according to the Compilation of Islamic Law Article 220 Paragraph (1) Nadzir is obliged to manage and be responsible for the waqf wealth and its results, and the implementation of the waqf in accordance with the objectives according to the provisions regulated by the Minister of Religion. Law No. 41 of 2004 Article 11 Nadzir has the task of administering waqf assets, managing and developing waqf assets in accordance with their objectives, functions, and designations.
PENGELOLAAN WAKAF LEMBAGA BINA ALMUJTAMA IMAM AL-GHAZALI (PERSPEKTIF MANAJEMEN RESIKO)
No full textRisk management is a process of identifying, measuring and ensuring the existence of risks and developing strategies to manage risks. Bina Al-Mujtama’ Imam Ghazali Institute (LBMI) Al-Ghazali is an educational institution that is sourced from waqf. The risk management of waqf management at Bina Al-Mujtama’ Imam Ghazali Institute is an effort made by the waqf manager/nadzir in order to map any risk that would be faced by LBMI al-Ghazali in the future.
The purpose of this study is to find out what risks will be faced by LBMI al-Ghazali and how the steps taken by the manager to control these risks by using the right risk management.
This study used qualitative method with several sources such as books, journals and scientific articles. The data collection was carried out using the method of observation, documentation and interviews. And, the data that has been collected is then analyzed using the inductive reasoning method.
The results of the study show that the risk management applied by the waqf manager/nadzirLBMI al-Ghazali in term of waqf asset management is the risk of waqif that does not understand the status of waqf assets after being donated and this essential part (rukn) as waqif can be overcome by providing understanding to the community or potential waqif about the urgency of waqf. As for the risk of nadzir or member who are not competent in term of managing waqf is by strengthening the main intention as nadzir with the aim for worshiping Allah (ibadah lillahi ta’ala). Meanwhile, the risks regarding waqf assets are managed according to the Islamic rules.
Hence, the author provides some suggestions to the waqf manager/nadzirto map all the risks that will be faced by LBMI al-Ghazali and documenting it so that if there is a risk in future the manager can take look for guidelines from the book to determine the solution.
Keywords:Risk Management, Waqf, Nadzir, LBMI al-Ghazal
Analisis Perilaku dan Preferensi Wakaf Generasi Milenial Melalui Perbankan Syariah
No full textInequality and poverty reduction programs in Indonesia require enormous funds which cannot be fully provided by the government, initiating new funding sources for such programs is unavoidable. The Islamic socio-economic system has provided one of the key sources of funds for communities with waqaf. Islamic banks that have an intermediary function as Islamic financial institutions can take an important role as a professional Nadzir partner. The absence of previous research on the behavior and preferences of the millennial generation in waqaf in Islamic banking makes this research feasible to increase the role of Islamic banking and Indonesia's geographical potential in reducing poverty and inequality. The research applies a transdisciplinary science between psychology (behavior and preferences), Islamic economics (waqf) and economics (management). The method used is descriptive quantitative with a Likert scale and random sampling to students or recent graduates at the Department of Islamic Economics, Padjadjaran University as many as 104 respondents and analyzed textually. The results show that the religiosity of the millennial generation is quite high, so that waqaf in Islamic banking is 95%, the reputation of Islamic banking in the eyes of the millennial generation so that they choose waqaf in Islamic banking is 79%, the waqaf procedure in Islamic banking facilitates the millennial and z generations by 71%. , the knowledge level of the millennial generation regarding waqf in Islamic banking is 79%.
Keywords: preference, waqaf, and Islamic bank
Analisis Perilaku dan Preferensi Wakaf Generasi Milenial Melalui Perbankan Syariah
No full textInequality and poverty reduction programs in Indonesia require enormous funds which cannot be fully provided by the government, initiating new funding sources for such programs is unavoidable. The Islamic socio-economic system has provided one of the key sources of funds for communities with waqaf. Islamic banks that have an intermediary function as Islamic financial institutions can take an important role as a professional Nadzir partner. The absence of previous research on the behavior and preferences of the millennial generation in waqaf in Islamic banking makes this research feasible to increase the role of Islamic banking and Indonesia's geographical potential in reducing poverty and inequality. The research applies a transdisciplinary science between psychology (behavior and preferences), Islamic economics (waqf) and economics (management). The method used is descriptive quantitative with a Likert scale and random sampling to students or recent graduates at the Department of Islamic Economics, Padjadjaran University as many as 104 respondents and analyzed textually. The results show that the religiosity of the millennial generation is quite high, so that waqaf in Islamic banking is 95%, the reputation of Islamic banking in the eyes of the millennial generation so that they choose waqaf in Islamic banking is 79%, the waqaf procedure in Islamic banking facilitates the millennial and z generations by 71%. , the knowledge level of the millennial generation regarding waqf in Islamic banking is 79%.
Keywords: preference, waqaf, and Islamic bank
DISORIENTATION IN THE IMPLEMENTATION OF COMMUNITY WAQF IN THE VILLAGE OF AEK GOTI, DISTRICT OF SILANGKITANG, LABUHAN BATU SELATAN REGENCY
No full textThe implementation of waqf in Aek Goti Village, Silangkitang District, involves the community consistently requesting compensation for the properties they have donated to the trustees (nadzir) and the community. Subsequently, the nadzir and community provide monetary compensation to the waqif as a form of social assistance, which has become a common practice due to its perceived benevolence. However, this practice raises discrepancies in Islamic jurisprudence, as it contradicts Islamic law and regulations governing waqf. This article employs qualitative methods such as interviews and field research to investigate this issue. The author conducted direct field visits, engaged with informants relevant to the research problem, and gathered both written and oral data. Data analysis was conducted using inductive, descriptive, and comparative methods, integrating theory with societal findings into a cohesive framework.The research findings indicate that proper implementation of waqf in accordance with Islamic law requires adherence to its fundamental principles and conditions for validity, ensuring that the charitable act is recognized as a worshipful deed by Allah SWT. However, in Aek Goti Village, Silangkitang District, the waqf practices observed are considered fasid (defective) because they deviate from religious guidelines. Specifically, the waqif's request for compensation, ostensibly to support their family, undermines the sanctity of waqf. Moreover, the compensation offered is significantly lower than the actual value of the waqf property, some of which was intended for charitable purposes.┬
