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Nilai-nilai Pendidikan Jiwa dalam Buku Tasawuf Modern Karya Buya Hamka Nurhadi Nurhadi; Fahrul Rozi
PALAPA Vol 8 No 1 (2020): MEI
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (341.946 KB) | DOI: 10.36088/palapa.v8i1.704

Abstract

Soul education is the process of growth, maintenance, and education of what is called the soul as a totality of people with good and bad potential. The soul is the basic substance of man to produce thoughts, behaviors, actions, and perspectives, which can be positive or negative. This study aims to reveal the values ​​of mental education according to Buya Hamka. This research is a library research with a content analysis approach. The source of the data was obtained through Buya Hamka's book titled Modern Tasawuf published by Panjaka Panjimas Library, Jakarta in 1990. The research found that in the modern Sufism book by Buya Hamka there were values ​​of mental education, among others; 1) Associating with wise people; 2) Getting used to thinking work; 3) Maintain lust and anger; 4) Tadbir, weigh before working (work regularly); 5) Investigate the defects (disgrace) yourself; 6) Angry; 7) Ujub; 8) Arguing and breaking friends' words 9) Senda banter and banter; 10) Zuhud; 11) Fair; 12) Fear of death; 13) Upside down promises and grudges.
Pengaruh Kinerja Guru dan Pendayagunaan Sumber Belajar terhadap Prestasi Belajar Siswa Nurhadi Nurhadi; Abdul Azis
PALAPA Vol 8 No 2 (2020): NOVEMBER
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/palapa.v8i2.713

Abstract

This study aims to see whether there is an influence on teacher performance and the utilization of learning resources on student achievement in the field of Islamic Education in Private Junior High Schools in the Bukit Raya District of Pekanbaru City. The population in this study were all VII grade students of Private Junior High Schools in the Bukit Raya District of Pekanbaru, which amounted to 323 people. The sample in this study was taken by proportionate random sampling technique with Slovin formula that is 173 people. Data collection was carried out using a questionnaire technique, the data collected was analyzed using multiple regression analysis namely Y = a + b1X1 + b2X2. The results of this study indicate the value of R2 (coefficient of determination) or R Square of 0.284 or 28.4%. This value can be interpreted that changes in student achievement by changes in the value of the independent variable teacher performance and the utilization of learning resources by 28.4% while 71.6% is determined by changes in other factors. Tcount value for learning motivation variable is 3.529 with sig. 0.001 smaller than 0.05 this means that there is an influence of teacher performance on student achievement and tcount for the utilization of learning resources variable is 3,659 with sig. 0,000 is less than 0.05, this means that there is an influence of the use of learning resources on student achievement. It can be concluded that there is an influence between teacher performance and the utilization of learning resources on student achievement in the field of Islamic Education in Private Junior High Schools in the Bukit Raya District of Pekanbaru City.
Konsep Khilafah Menurut Sayyid Quthb dan Taqiyuddin Al-Nabhani dalam Perspektif Syiasyah Syar’iyyah Nurhadi Nurhadi; Mawardi Dalimunthe
PALAPA Vol 8 No 2 (2020): NOVEMBER
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/palapa.v8i2.769

Abstract

The purpose of this study is to find out the concept of khilafah according to Sayyid Quthub and Taqiyuddin al-Nabhani, differences and legal basis. This study is a library model, with primary data sources, the Zhilalal-Qur'anic Tafseer and Nizham Al-Hukmi Fi Al-Islam and qualitative descriptive analysis methods. The result is the thought of the concept of khilafah according to sayyid Quthub: 1). The concept of the ruler / caliph, that who becomes the ruler of the choice of the Muslims, acts in absolute freedom, but that person gets the authority because he constantly applies the law of Allah Almighty. 2). The Islamic government system, the Supra Nasional government (the unity of the entire Islamic world). 3). The pillars of his Islamic government: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. Thought of the concept of the Caliphate according to Taqiyuddin Al-Nabhani: 1). The concept of the ruler / caliph is a person who represents the Ummah in government affairs and power and in applying syara 'laws. 2). The system of government is khilafah. 3). The pillars of his Islamic government: a). Sovereignty in the hands of syara '; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to carry out tabanni (adoption) against syara 'laws; e) The Caliph has the right to make constitutions and all other laws. The differences in the concept of khilafah are both: 1). According to Sayyid Quthub, if the ruler fails, then the ruler can be dismissed if the Muslims are no longer satisfied with him. This statement gives a signal that the people get rid of the rulers who no longer fulfill their functions (zhalim rulers). It is different from the opinion of Taqiyuddin al-Nabhani. An Amir al-mu'minin (Khalifah), even though he is responsible before the people and his representatives, but the people and their representatives are not entitled to dismiss him. Nor will the Caliph be dismissed, except when deviating from Shara law. The one who determined the dismissal was only the Mazhalim court. 2). The system of Islamic government according to Sayyid Quthub does not question any system of government in accordance with the system of conditions of society, but this government is characterized by respect for the supremacy of Islamic law (shari'ah). Whereas According to Taqiyuddin Al-Nabhani that the system of Islamic government is khilafah. 3). The pillars of Islamic government according to Sayyid Quthub and Taqiyyuddin al-Nabhani, points three parts a and b at the above conclusions are: 1). Sayyid Quthub: a). Justice of the ruler; b). People's obedience; c). Consultation between the people and the authorities. 2). Taqiyyuddin al-Nabhani: a). Sovereignty in the hands of syara; b). Power of the people; c). To appoint a legal Caliph fardlu for all Muslims; d). Only Khailfah has the right to do tabanni (adoption) against the laws of shara; e). The Caliph has the right to make constitutions and all other laws. The legal bases for determining the Caliphate according to both: 1). The legal basis for the establishment of the Caliphate according to Sayyid Quthub: 1). Ruler, Qur'an Surah (2) al-Baqarah verse 30; 2). Islamic Government System, Qur'an Surah (24) an-Nur verse 55; 3). Pillars of Islamic Government, Qur'an Surah (4) an-Nisa 'verse 58. 2). The legal basis for the establishment of the Caliphate according to Taqiyyuddin al-Nabhani: 1). Ruler, hadith of Muslim history from Abu Said Al khudri, Hadith no. 1853 and Muslims from Abdullah Bin Amru Bin Ash, Hadith no. 1844; 2). Islamic Government System, Al-Qur'an surah an-Nisa '(4) verse 59, an-Nisa' (4) verse 65. Muslim, saheeh Muslim, volumes, 3 pp., 1459 and 1480; 3). Islamic Pillars of Government al-Qur'an surah An-Nisa (3) verse 65, and Surah An-Nisa (3) verses': 5.
مسيرة حكم عقوبة الإعدام بين الإلغاء والإبقاء دراسة فقهية تحليلية Mohd Afandi Awang Hamat; Muhammad Sutrisno Bin Syamsuir; Nurhadi Nurhadi
PALAPA Vol 8 No 2 (2020): NOVEMBER
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/palapa.v8i2.862

Abstract

يهدفهذاالبحثإلى كشف مسيرة حكم عقوبة الإعدام بين من يريد إلغائها وإبقائها، معتمداًفيذلك،علىالمنهجين:الاستقرائيوالتحليلي؛وقد اعتمد البحث على المنهج الاستقرائي في جمع البيانات من ثنايا المصادر الموجودة والمتوفرة، والمنهجالتحليلي في دراسة تلكم البيانات المتمثّلة في بعض الأحكام المتعلقة بعقوبة الإعدام في الشريعة الإسلامية. وتوصل الباحثون إلى جملة من نتائجأبرزها: إن عقوبة الإعدام لا نستطيع إلغائها شكلا نهائيا، لأنها قد وافق ضمائر المجتمع التى تصاب بأفعال الجريمة من قبل المجرمين المعتدين، والشريعة الإسلامية لا تلغيها بصورة كاملة ولا تستعملها بالمخرج الوحيد لحلول المشاكل بين الجانى والمجنى عليه. فإن وجود العفو والصلح في القتل العمد مثلا دليل على أن الشريعة الإسلامية أقرت مبادئ عامة تخفف منها بل تلغيها فى غالب الأحيان وتراعي أحوال القضية وجانب المصلحة فى جهة أخرى. هذا وفي الآخير يوصي الباحثون بما يلي: دعوة المسلمين الباحثين إلى بحث عميق لكل أحكام ما يتعلق بعقوبة الإعدام لحل المشاكل التى تقع بين المجتمع وكشف قضيتها في التراث الإسلامي قديما وحديثا، لأن شريعة الإسلام صالحة لكل زمان ومكان، وذلك يحتاج الجهد والجد من قبل علمائه وباحثيه لمعرفة أحكامها بتفاصيلها، ودعوة للإهتمامبالعلماء الراسخين في العلم والرجوع إليهم عندوجود المشاكل والنوازل الجديدة ما لاترد في الكتاب والسنة نصوصها وبيانها.
دور التعصب المذهبي في تأثير أخلاق العوام دراسة في ضوء الفقه الإسلامي Muhammad Sutrisno Bin Syamsuir; Taufiq Hidayat; Fadhli Ananda; Nurhadi Nurhadi
PALAPA Vol 8 No 2 (2020): NOVEMBER
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/palapa.v8i2.863

Abstract

يهدفهذاالبحث إلى كشف دورالتعصب المذهبي في تأثير أخلاق العوام، معتمداًفيذلك، علىالمنهجين: الاستقرائيوالتحليلي؛وقد اعتمد البحث على المنهج الاستقرائي في جمع البيانات من ثنايا المصادر، والمنهجالتحليلي في دراسة تلكم البيانات المتمثّلة في ضوء الفقه الإسلامي. وبما أن الموضوع عن التعصب المذهبي قام البحث باستعراض تعريف التعصب المذهبي مع بيان أشكاله، وأسبابه، وحكمه، و نماذج واقعية عن تأثير التعصب المذهبي في أخلاق العوام. وتوصل البحث إلى جملة من نتائجأبرزها:خطورة التعصب المذهبي لدي العوام ما يسبب كثيرا من الفرقة والفتن بين المسلمين، وذلك ما يسر الأعداء لتفريق صفوف المسلمين. وليعلم أن التعصب المذهبي ليس منهيا على العوام من الناس فحسب، بل هو منهي على جميع الطبقات العلمية أيا كان، لأنه رفض للحق عند ظهور دليله، وهذا يضر على جميع الناس علمائهم وعوامهم، فيقع الفوضى فيما بينهم، وأن العوام ربما تعلموا أو سمعوا عالما يبين الخطأ، ولكن لم يتعلموا كيف تصحيح الخطأ وكيف علاجه، لذا وقع كثير من سوء التفاهم بين الناس لتجرأهم بيان الخطأء بلا حكمة وقدوة حسنة.هذا وفي الآخير يوصي الباحثون بما يلي: دعوة لعالم أن يصلح ويداوي هذه القضية قدر الإمكان من العلم الشرعي الذي لديه، ويحاول دوام النصح، ويستمر بيان حق وتصحيح خطأ بالحكمة والموعظة الحسنة. وعلى المتعلمين عليهم أن يتسلحوا بسلاح العلم والجهد في طلبه ليذهب هذه الصفات من أنفسهم، وعلى الوالدين والمعلمين عليهم أن يتعاونوا على تربية أولادهم تربية إسلامية منذ نعومة أظفارهم، حتى لايبقى لهم مجال لمثل هذا المرضالذي تشكل في روحهم العلمية في مستقبل الأيام.
Teacher's Responsibility in Islamic Education (Relevance of Hamka and Hasan Langgulung Thought) Nurhadi Nurhadi; Muhammad Irhamuddin Harahap
PALAPA Vol 9 No 1 (2021): MEI
Publisher : LP2M STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/palapa.v9i1.1065

Abstract

Duties and responsibilities of teachers are not limited in society, even teachers included in this case are essentially strategic components that have an important role and responsibility in determining the progress of the nation's life and become the foundation of expectations of children's parents to make their children good children (anaks haleh) who know how to carry out their religious obligations and have a noble character (akhlak al-karimah). This study aims to determine; What are the Responsibilities of Teachers in Islamic Education according to Hasan Langgulung's Thought ?. What are the Responsibilities of Teachers in Islamic Education according to Buya Hamka's Thought ?. What is the relevance of Hasan Langgulung and Buya Hamka's thoughts on the Responsibilities of Teachers in Islamic Education ?. This research is a library research that uses various sources of literature as a source of research data. Primary data sources are the book Hamka Institution of Life and Budi and Hasan Langgulung Man and Education, An Analysis of Psychology, Philosophy and Education. While secondary data sources in research are books, articles, magazines, newspapers, or other sources, which are then drawn from these data. Based on the results of the processed data, it can be seen that the responsibilities of Teachers in Islamic Education according to Buya Hamka's thinking based on the explanation above, then the responsibility of educators namely educating: a). Faith Education; b). Moral education (morals); c). Physical education (physical and spiritual); d). Community social education; e). Intellectual education. While the Responsibility of Teachers in Islamic Education according to Hasan Langgulung's Thought covers at least 7 things, namely: a). Religious education which includes religious education, aqeedah and worship; b). Moral education (morals); c). Physical education which includes physical education and health; d). Psychological education consisting of psychiatric education and feelings; e). Community social education; f). Intellectual education. The relevance of the thoughts of Buya Hamka and Hasan Langgulung about the Responsibilities of Teachers in Islamic Education can be seen that Education basically revolves around science, charity, morals, and justice. All three are concepts that must be interconnected in the education process. Education for humans is not only to fulfill internal interests as dynamic creatures, but also external interests, namely the orderly and harmonious organization of human civilization.
Contradictive Istinbath Akad Murabahah Law Bil of Sharia Financing Time nurhadi nurhadi
Li Falah: Jurnal Studi Ekonomi dan Bisnis Islam Vol 4, No 2 (2019): December 2019
Publisher : Institut Agama Islam Negeri Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/lifalah.v4i2.1518

Abstract

A contract is a written agreement between a Sharia Bank or a Sharia Business Unit and another party that contains the obligation for parties in accordance with sharia principles, this is a definition according to the Sharia Banking Law. A contract is a legal relationship between parties that creates rights and obligations that are exchanged by the parties. An agreement is an event someone promises to another person or somewhere two people promise to do something or plan. All three are equated in the concept of business law engagement. The difference between the agreement and the contract according to the science of jurisprudence, the agreement is different from the agreement according to business law, but the difference is only in the term of use. By law and sharia, the murabahah and wakalah contracts are legalized. But if the murabahah bil wakalah agreement is not clear between the two contracts which one is used, there is obscurity (gharar), the law is haraam. But if the two contracts can be clear (not gharar) and separate (which one is the right one), then a transaction with two contracts is permitted, for example murabahah bil wakalah transaction, by means of the wakalah contract, then the murabahah contract, then this contract is enforced.
TEORI HUKUM PROGRESIF DALAM MENYELESAIKAN SENGKETA BISNIS PERBANKAN SYARIAH Nurhadi Nurhadi
Jurnal Hukum Samudra Keadilan Vol 14 No 2 (2019): Jurnal Hukum Samudra Keadilan
Publisher : Fakultas Hukum, Universitas Samudra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33059/jhsk.v14i2.1372

Abstract

Teori hukum progresif dalam menyelesaikan sengketa perbankan syariah sangat relevan dengan pemikiran Hans Kelsen tentang hukum bagi pembangunan konsep hukum progresif yaitu dalam rangka melengkapi dan menyempurnakan bekerjanya hukum di masyarakat. Agar tewujud keseimbangan atau harmonisasi antara das sollen dan das sein. Pembangunan konsep hukum progresif tetap memerlukan control dari pemikiran Hans Kelsen tentang Teoori Hukum Murni. Bahwa bekerjanya hukum itu dapat keluar dari hukum, asas atau normanya (“rule breaking”). Namun dalam implementasinya tetap memperhatikan hukum yang sudah ada. Pengertian hukum dalam arti luas. Prioritas yang digunakan sedagai pedoman adalah peraturan perundang-undangan dan hukum adat sesuai dengan permasalahan yang dihadapi. Bahwa dalam implementasinya hukum progresif masih terdapat kelemahan dari aspek manusianya, oleh karena itu sinergi penerapan hukum dengan memperhatikan nilai yang berlaku di antara para pihak dalam hal ini dapat digali dari nilai-nilai yang terkandung dalam sila-sila Pancasila dan kemampuan yang mencakup 5 (lima) kecerdasan yaitu SQ, AQ, IQ, EQ dan CQ.
Manajemen Pendidikan Islam Anak-anak Pra Sekolah Berbasis Qur’ani Nurhadi Nurhadi
MANAZHIM Vol 1 No 2 (2019): AGUSTUS
Publisher : Manajemen Pendidikan Islam STIT Palapa Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36088/manazhim.v1i2.203

Abstract

The pattern of educating children or the method of educating children from before birth to school age is a necessity for a mother. Mother is the first and main geographical teacher in pre-school children's education. The age of toddlers to pre-school for children is golden age. Learning while playing is a certainty, playing is the first education for children under five. The age of a toddler is like a blank cassette that can store and record something that is accustomed to and experienced in the development of a child's life. For parents, if they expect their children to become children who are good enough to have to have insight and knowledge of management of pre-school children's education. Among the many models and patterns of education management, the easiest way to deliver children to become good and noble children is quran-based management. Al-Qur'an is a holy book from the most holy God, it will be easily digested and accepted by the core of the teachings to children who are still pure. In terms of management of the pre-school education based on the Qur'an, it is intended for parents to plan for their children to always listen to the chants of the Qur'an. Then group them into playing the verses in the form of per juz al-Qur'an in one month. Then the parents evaluate the child who has been refreshed by the Qur'an, if the chanting is paused, what will happen to the child's reaction. If you cry, it means that the spirit of the Qur'an has entered your heart and soul. The situation is valid for 30 juz, so the child for 30 months has listened to and recorded 30 juz verses of the Qur'an, God willing, the age of pre-school children has been memorized and will be smart with the waslah verse of the Qur'an. This is a Qur'ani-based management that gives birth to children who love and love to read the Qur'an and the hafidz of the Qur'an.
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.
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