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Journal : Islamika: Jurnal Keislaman dan Ilmu Pendidikan

 1 
Philosophy of Material Logics Learning Tauhid the Nature of Two-Twenty Work Habib Usman bin Yahya in Islamic Religion Education Nurhadi Nurhadi
ISLAMIKA Vol 1 No 2 (2019): JULI
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v1i2.201

Abstract

Aqidah Tauhid is belief and knowledge which addresses the form of God, the obligatory nature, the nature of jaiz and the impossible nature. Islam among complete religions teaches Tawheed ahlisunnah waljama'ah, in the frame of ‘Asy’ariyah Maturidiyah, which contains the characteristics of twenty charities ma'rifah, because awaluddin ma'rifatullah" started the religion of knowing God ". Knowing God means having a religion, not knowing Allah means having no religion (infidel). Five Pillars of Islam, the first pillar of the science of monotheism or aqeedah. Learning tauhid must understand the three laws, namely law ‘Aqal, adat and syariat. These three laws are called theories of philosophical aqeedah, the easiest theory to know God with the twofold concept. It consists of four parts, namely the nature of nafsiyah (wujud), salbiyah (qidam, baqa, mukhalafatu lil hawadist, qiyamu bi nafsihi and wahdaniyat), maknawi (qudrat, iradat, knowledge, hayat, sama ', basar and qalam) and maknawiyah (presence , student, aliman, hayyan, sami'an, basiran and mutakalliman). These twenty traits have ta'aluq, namely the nature of qudrat and iradat ta'aluq ta’sir, the same nature ', basar and the knowledge of ta'aluq incisive, the nature of kalam ta'aluq is done. The twenty characteristics are grouped into two properties, namely istighna 'and iftiqar. This is the core content of the content "laa ilaaha illa allah". The second monotheism is the monotheism of the Prophet Muhammad who has the mandatory four characteristics, namely: siddiq, trust, tabigh and fatanah.
Trilogi Demografis Pendidikan Anak Usia Madrasah Ibtidaiyah (SD) Nurhadi Nurhadi
ISLAMIKA Vol 2 No 2 (2020): JULI
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v2i2.650

Abstract

Education is the most important organ in social change in a better direction, individually and in groups of people and even a country. The agenda of change is the noble ideals of human nature. This is impossible if it doesn't start early. Measures for change starting from the education of children, early childhood and childhood is a golden age, to realize gold in their lives in the future requires education, teaching and habituation in every corner of children's activities, both at home, school and in the community. Therefore a measurable and realistic theory is needed. Among the actual and relevant theories in the community are the demographic trilogy. A theory that teaches environment-based education, both the family environment (home), the educational environment (school) and the community environment. The meaning of the family environment is to educate children of childhood as the age of gold in the area of their daily living quarters. It starts from giving a good name, giving halal food, cultivating it and getting used to listening to the revelation of the Qur'an in his home. Furthermore the educational environment, children in childhood should receive education from educational institutions that can deliver to a pure human identity, which always serves the divine rabbi. For this reason, the child should get an education from the Islamic elementary school or Integrated Islamic Primary School (SDIT) which is based on the development of divine nature. While the most prominent community environment is a mosque or prayer room. So the age of children at the age of basic standards must be accustomed to attending, praying and studying in mosques or mushollah. If the demographic trilogy of education for children at the age of the madrasa is elaborated in education as old as the age of Islam, of course the purpose of Islamic education will be realized, namely to make people who have moral character.
Rekontruksi Ayat-ayat Akuntansi Syariah Nurhadi Nurhadi
ISLAMIKA Vol 2 No 2 (2020): JULI
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v2i2.784

Abstract

This paper also tries to describe the values of wisdom and values of the Qur'an in natural accounting practices in sharia. One of the aspirations of the disclosure of these values was stated in the excavation of science in universities as HR regeneration in the field of sharia accounting. If the basis of revelation is of course the truth is in accordance with justice and human benefit. Therefore it is considered very necessary to reveal the basics of al-Qur'an revelation in confirming Islamic accounting knowledge, so that it is formed in full by reconstructing economic accounting verses. So the result is that the syariah accounting verses with the parent paragraph (Q.S (2): 282; (26): 181-184; (49): 6; (17): 35). Whereas there are 9 types of sharia accounting reporting principles, namely: Reported correctly (Q.S (10): 5); Quickly report (Q.S (2): 202; (3): 19; (5): 4; (13): 41); Created by experts (accountants) (Q.S (13): 21; (13): 40; (23): 117; (88): 26); Bright, clear, firm and informative (Q.S (17): 12; (14): 41; (84): 3); Contains comprehensive information (Q.S 6: 52; 39:10); Information is addressed to all parties involved horizontally and vertically (QS (2): 212; (3): 27; (3): 37; (13): 18; (13): 40; (24): 38; ( 38): 39; (69): 52); Detailed and thorough (Q.S (65): 8); No manipulation (Q.S (69): 20; (78): 27); Performed continuously (not negligent) (Q.S (21): 1).
Konversi Bank Riau Kepri Menjadi Bank Syariah dalam Perekonomian Masyarakat dan Umat Islam di Propinsi Riau Nurhadi Nurhadi
ISLAMIKA Vol 2 No 2 (2020): JULI
Publisher : Pendidikan Agama Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/islamika.v2i2.792

Abstract

Riau public awareness of a usury-free bank has shown the positive conversion of Riau BUMD Bank Riau Riau Islands into Sharia-based Banking. Riau Kepr Bank can be converted into an Islamic bank by not breaking the existing rules, just the process and mechanism that must be followed in accordance with the procedures and rules set by the Financial Services Authority. Bank Riau Kepri if converted will become a Sharia Bank, has the opportunity to become one of the 10 largest Islamic banks in Indonesia if analyzed from the side of Riau Riau Regional BUMD assets, but still survive in conventional banks, then only in the order of 80 of the 118 banks in Indonesia, clearly it will be increasingly difficult to compete amid the ASEAN economic market and the onslaught of global banks scrambling to enter the Indonesian market. Bumi Lancang Kuning Melayu Riau and Kepri are synonymous with Islam, even though they have lived in neighboring tribes for a long time, but the law that has always been used long ago is Islamic law based on the Book of Allah and the Sunnah of the Prophet and all components of society can live peacefully and peacefully. Bank Riau Kepri was converted into a sharia bank so it would eliminate the doubt (hesitation) in the hearts of employees working in conventional banks especially with the existence of the MUI Fatwa No. 1 of 2004 stating bank interest included Haram and Riba.
Co-Authors Abdul Azis Alfen Khairi Fadhli Ananda Fahrul Rozi Fitria Fitria Jasmar Jasmar Mawardi Dalimunthe Mohd Afandi Awang Hamat Muhammad Irhamuddin Harahap Muhammad Sutrisno Bin Syamsuir Rizizhco Ardianto Murti Shilfia Alfitry Taufiq Hidayat Zainul Bahri Lubis