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All Journal IQTISHADIA YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Ziswaf : Jurnal Zakat dan Wakaf Iqtishadia: Jurnal Kajian Ekonomi dan Bisnis Islam
Abdurrahman Kasdi
STAIN Kudus
Religion Economics, Econometrics & Finance Law, Crime, Criminology & Criminal Justice Social Sciences Other

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ANALISIS BUNGA BANK DALAM PANDANGAN FIQIH Abdurrahman Kasdi
IQTISHADIA Vol 6, No 2 (2013): IQTISHADIA
Publisher : Ekonomi Syariah IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/iqtishadia.v6i2.1111

Abstract

Artikel ini bertujuan untuk menganalisis tentang pandangan fiqih terkait bunga bank dan solusi yang diberikan oleh sistem ekonomi Islam. Dalam  islam, bunga (riba) adalah  sistem yang dilarang dalam al-Quran dan hadits. Akan tetapi sistem yang dijalankan oleh perbankan  modern  belum  dikenal  dalam  Islam, sehingga muncul  perbedaan pendapat  di kalangan umat Islam. Dengan menggunakan pendekatan   normatif,  artikel  ini menganalisis sumber-sumber  hukum Islam  tentang  riba dan mencari  solusi yang ditawarkan dalam sistem ekonomi Islam. Hasil kajian menunjukkan bahwa bangkitnya sistem ekonomi Islam didasarkan pada keinginan umat Islam untuk melakukan transaksi ekonomi berdasarkan ajaran agama.Kata kunci: Bunga, Ekonomi, FiqhANALYSIS OF  INTEREST IN  THE  PERSPECTIVE  OF ISLAMIC LAW. This article aims at analyzing interest from the perspective of Islamic law and solution given by Islamic economic system. In Islam,  usury  is forbidden in al-Qur’an and Hadith. However, modern  banking system is not recognized by classical literature  and it causes disagreement  among  Muslims.   Using normative approach, this article tries to analyze  classical literature in Islam on riba (usury) and to seek alternative solution given by Islamic economic system. Result shows that the emergence of Islamic economic is triggered by Muslims’ intention to conducted economic transactions in accordance with Islamic law.Keywords: Interest, Economic, Fiqh
DINAMIKA PENGELOLAAN WAKAF DAN POTENSI PENGEMBANGAN EKONOMI DI MESIR Abdurrahman Kasdi
ZISWAF Vol 3, No 2 (2016): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/ziswaf.v3i2.2732

Abstract

AbstractManagement of waqf professionally will be able to empower potential productive endowments. Endowments have played an important role in driving the economy and meet the needs of Egyptian society. Pioneers first waqf in Egypt was a judge in the era of Hisham bin Abdul Malik, named Tauba bin Namir al-Hadrami who became a judge in the year 115 H. He is donating the land to build the dam and its benefits are developed productively for the benefit of the people. Wakaf pioneered by Tauba this very rapid growth, and even become a major asset for the people of Egypt. Efforts to modernize Egypt endowments managed by the issuance of Law No. 48 Year 1946 regarding waqf law covering the terms of endowments and endowment. Then in 1971 published Law No. 80 that inspired the establishment of an Egyptian Waqf Board specifically address the issue of endowments and development. Egyptian Waqf Board referred to in this law then promulgated by decree of the President of Egypt on 12 Sha'ban 1392 AH (20 September 1972), which is responsible for doing the same work and empower endowments, in accordance with the mandate of the law and the program of the Ministry Egyptian Endowments. Waqf Board's task is to coordinate and implement all the distribution of endowments, as well as all activities perwakafan to comply with the objectives set by the Shari'ah.
MODEL PEMBERDAYAAN WAKAF PRODUKTIF DI INDONESIA Abdurrahman Kasdi
ZISWAF Vol 1, No 1 (2014): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (375.879 KB) | DOI: 10.21043/ziswaf.v1i1.1528

Abstract

Through empowerment productive endowments, charitableinstitutions have run most tasks of government institutions, or specialministries such as the ministry of education, ministry of health, social ministryand other ministries related to the needs of the community. This is because theempowerment endowment has been used to build the dormitory, library, hireteachers, pay teachers, provide scholarships to students, provide health care,clean water supply, help the hungry, and help the disaster in the community.In addition, it is also motivating the research and translation programs aresupported by the results of waqf. Many books written or translated by scholarsand Muslim scientists were funded from the endowment. Research that isdeveloped either by using empirical and scientific methods to be developedand supported by the endowment funding. This means making productiveendowments as a medium for creating economic justice, reducing indigenceand poverty, developing social security systems, and provide health carefacilities and public service facilities are good.
DINAMIKA PENGELOLAAN WAKAF DAN POTENSI PENGEMBANGAN EKONOMI DI MESIR Abdurrahman Kasdi
ZISWAF Vol 3, No 2 (2016): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/ziswaf.v3i2.2733

Abstract

AbstractManagement of waqf professionally will be able to empower potential productive endowments. Endowments have played an important role in driving the economy and meet the needs of Egyptian society. Pioneers first waqf in Egypt was a judge in the era of Hisham bin Abdul Malik, named Tauba bin Namir al-Hadrami who became a judge in the year 115 H. He is donating the land to build the dam and its benefits are developed productively for the benefit of the people. Wakaf pioneered by Tauba this very rapid growth, and even become a major asset for the people of Egypt. Efforts to modernize Egypt endowments managed by the issuance of Law No. 48 Year 1946 regarding waqf law covering the terms of endowments and endowment. Then in 1971 published Law No. 80 that inspired the establishment of an Egyptian Waqf Board specifically address the issue of endowments and development. Egyptian Waqf Board referred to in this law then promulgated by decree of the President of Egypt on 12 Sha'ban 1392 AH (20 September 1972), which is responsible for doing the same work and empower endowments, in accordance with the mandate of the law and the program of the Ministry Egyptian Endowments. Waqf Board's task is to coordinate and implement all the distribution of endowments, as well as all activities perwakafan to comply with the objectives set by the Shari'ah.
PERAN PEMERINTAH DALAM REGULASI PERUNDANG-UNDANGAN WAKAF Abdurrahman Kasdi
ZISWAF Vol 2, No 2 (2015): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (382.819 KB) | DOI: 10.21043/ziswaf.v2i2.1557

Abstract

Waqf development is largely determined by the legal andregulatory certainty Legislation endowments. Therefore, the relevance andcontribution to the socio-political context to meet the objectives of legislation,and its relation to the various activities of the institution of waqf verynoteworthy. Likewise, how the political configuration contribution to theestablishment and improvement of the legal construction that can supportthe implementation of the endowment in order to improve the welfare of thepeople. The government’s role in strengthening the existence of endowmentsby issuing the Law perwakafan has been done; including in Egypt, startingfrom the Act. Egypt No. 10 Year 1911 and Law. Egypt No. 103 1961. Whilein Indonesia, the existence of endowments increasingly getting nowherewith the issuance of Government Regulation No. 28 Year 1977 on LandOwned perwakafan, which contains elements of substance and technicalperwakafan. Issuance of Government Regulation No. 28 In 1977 it createdthe updates are very important in the management of waqf property. Theseregulations provide for the legality of the exchange bolehnya waqf propertyafter obtaining permission from the Ministry of Religion. Other rules thatbring renewal in the management of waqf is a Presidential Instruction No. 1of 1991 concerning Islamic Law Compilation (KHI). Law No. 41 of 2004 onEndowments and PP 42 of 2006 on the Implementation of Law No. 41 of 2004.
REINTERPRETASI KONSEP WAKAF MENUJU PENGEMBANGAN WAKAF PRODUKTIF Abdurrahman Kasdi
ZISWAF Vol 2, No 1 (2015): ZISWAF : Jurnal Zakat dan Wakaf
Publisher : State Islamic Institute of Kudus (IAIN Kudus)

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (355.799 KB) | DOI: 10.21043/ziswaf.v2i1.1540

Abstract

Endowments to save a great potential to be developed into a productive asset, which in the end was not only able to support socio-religious services, but also directed to support the various initiatives and social justice objectives. However, during this endowment has not played a significant role in realizing the benefit, the welfare of the people and social justice. Often heard slogan that endowments can be empowered to address issues of poverty, underdevelopment, poor nutrition, and so on. But there is no clear conceptual framework of how endowments can be developed to be an effective instrument for social change toward a more guarantee the welfare and justice. Abdullah Ahmad an-Na’im proposes transformation and reviewing their philanthropic tradition, in order to develop socio-economic communities, promote the fulfillment of human rights, political administration of justice, and guarantee the autonomy of the community. In addition to an-Na’im proposed above, there are several strategies in the development of productive endowments, among which are: the development of productive endowments through a reinterpretation of the concept of waqf, endowments regulatory legislation, issuance of certificates of endowment money, and productive waqf fund raising strategy.
TRANSPLANTASI TUBUH DALAM TINJAUAN HUKUM ISLAM Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 4, No 1 (2013): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v4i1.675

Abstract

According to Islam, men should carry out all activities in life in line with God's commands and His prohibitions. In addition, consideration is taken with respect to maslahat or mafsadat, also pay attention to the benefits obtained or loss that may befall. Paradigms of thinking established in fiqh concerning transplantation are: first, human organs are honorable, whether the man is still alive or dead. Second, human dignity is classified according to the ideology of citizens who prevailed at the time. These are Muslim citizen, dhimmi citizen, harbi citizen, and apostate citizens. This paradigm influences the decision in fiqh. In the context of fiqh, there are several legal opinions of scholars regarding organ transplants in terms of the state of the donor, ie: donating organs of a living person, in a coma donation, donate deceased organs, and transplantation of different religions.Keywords: Transplants, Organ, Donor, Fiqh, Maslahat, Mafsadat
NEGARA, PEMERINTAHAN DAN INSTITUSI POLITIK ISLAM (Perspektif Kajian Fiqih Siyasah) Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 4, No 2 (2013): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v4i2.690

Abstract

METODE IJTIHAD DAN KARAKTERISTIK FIQIH ABU HANIFAH Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 2 (2014): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v5i2.702

Abstract

Fiqh compiled by Imam Abu Hanifa is clear and genuine about social equality. Imam Abu Hanifa was known as a Ra’yi scholar. Although he stayed in Mecca and learned hadiths, as well as other sciences from the characters he encountered, but the experience he gained from around Kufa enriching his collection of Hadith, and his methodology of fiqh reflects the school of Ahli Ra’yi that he learned. If he did not find explicit provision of legal issues from the Qur’an and Sunnah, he explored it from the words of the Companions in the form of ijma ‘or fatwa. If all three did not stated explicitly about the issues, then he searched through qiyas and istihsan, or looked at the traditions that developed in the community. He used ijtihad and reason, as well as how to use reason to compare opinions and to choose the most powerful opinion.Keywords: Fiqih, Ijtihad, Ahli Ra’yi, Madzhab
MAQASYID SYARI’AH PERSPEKTIF PEMIKIRAN IMAM SYATIBI DALAM KITAB AL-MUWAFAQAT Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 1 (2014): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v5i1.693

Abstract

AllahrevealedIslamiclawisnothingelsethantotakethemaslaha(benefit)and avoidevils(jalbulmashalihwadar’ulmafasid).Inanotherword,Godsetlegal rulesforthebenefitofthehumanthemselves.ImamSyathibi dividedmaslaha tothreeimportantpartsi.e. dharuriyyat(primary),hajiyyat(secondary)and tahsinat(tertiary).MaqashidShariaissomethingthatmustexistinorder toaccomplishthebenefitofreligionandtheworld. Otherwise,itwillcause damageandevenlossoflifeandlivingsuchaseating,drinking,praying, fastingandotheractsofworship.Whatincludesbeneficiariesormaqashid Shariaharefive,namely:religion(al-din),soul(al-nafs),descent(an-nasl), property(al-mal)andaqal(al-aql).Thewaytokeepthelastfivecanbereached intwoways:intermsoftheirform(minnahiyyati al-wujud)bywayofkeeping andmaintainingaspectsperpetuatetheexistenceandtermsofnon-existance (min nahiyyati al ‘adam) by preventing the things that led to its absence.AllahrevealedIslamiclawisnothingelsethantotakethemaslaha(benefit)andavoidevils(jalbulmashalihwadar’ulmafasid).Inanotherword,Godsetlegalrulesforthebenefitofthehumanthemselves.ImamSyathibidividedmaslahatothreeimportantpartsi.e.dharuriyyat(primary),hajiyyat(secondary)andtahsinat(tertiary).MaqashidShariaissomethingthatmustexistinordertoaccomplishthebenefitofreligionandtheworld.Otherwise,itwillcausedamageandevenlossoflifeandlivingsuchaseating,drinking,praying,fastingandotheractsofworship.WhatincludesbeneficiariesormaqashidShariaharefive,namely:religion(al-din),soul(al-nafs),descent(an-nasl),property(al-mal)andaqal(al-aql).Thewaytokeepthelastfivecanbereachedintwoways:intermsoftheirform(minnahiyyatial-wujud)bywayofkeepingandmaintainingaspectsperpetuatetheexistenceandtermsofnon-existance(min nahiyyati al ‘adam) by preventing the things that led to its absence.
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