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Pemikiran Imam Al-Ghazali Tentang Ekonomi Islam dalam Kitab Ihya’ Ulumuddin Moh. Muafi Bin Thohir
IQTISHODUNA: Jurnal Ekonomi Islam Vol 5 No 2 (2016): Oktober
Publisher : Program Studi Ekonomi Islam Fakultas Ekonomi dan Bisnis Islam Institut Agama Islam Syarifuddin Lumajang

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Abstract

This article focuses on the concept of al-Ghazali economic thought in Ihya 'Ulumuddin. The main reason for choosing the economic concept of al-Ghazali was due to its own peculiarities points compared with other thinkers. In the grand concept of the economy, al-Ghazali is focused on the behavior of individuals in the perspective of the Qur'an, al-Sunnah, the Prophet Muhammad's fatwa, friends and officers from his friends as well as such prominent Sufi Junaid al-Baghdadi, Zun al-Misri, and Haris bin Asad al-Muhammad Sibi. This article also discusses how exactly the economic concept of al-Ghazali? The conclusion that the concept of economic thought Al-Ghazali is based on the approach of Sufism. Thought Imam al-Ghazali in economics tends moral ethics. 1. Among the voluntary exchange and the evolution of the market, which include; a. Demand, supply, prices and profits b. Ethics basic behavior. 2. The production of goods, which include; a. Production of basic goods as a social obligation. b. Hierarchy production c. Stages of production, specialization, and linkages. 3. Barter and Evolution of the goods, which include; a. Problema Barter and demand for money b. Money that is not useful and stockpiling contrary to divine law. c. Counterfeiting and declining value of money d. Riba. 4. Role of the State and Public Finance, which includes; a. Economic progress through justice, peace, and stability. b. Public finances (source countries, public debt and public spending). Muslim economists have more contributions to the economic development not only in the Islamic environment, but also conventional economics. With a discussion of the economic thinking of the Muslim thinkers, hoping that the Islamic economic discourse among academics become more alive. In addition, the economic nuances of Islam in Indonesia can further grow and comprehensively by operating the Islamic financial institutions in Indonesia.
METODE PEMBINAAN KEAGAMAAN YANG EFEKTIF BAGI NARAPIDANA/TAHANAN DI LEMBAGA PEMASYARAKATAN KELAS II-B LUMAJANG Moh. Muafi bin Thohir
Dakwatuna: Jurnal Dakwah dan Komunikasi Islam Vol 2 No 1 (2016): FEBRUARI
Publisher : Institut Agama Islam Syarifuddin Lumajang

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Abstract

Bentuk kegiatan yang akan dilakukan untuk para napi/tahanan adalah belajarbaca al-Qur’an, ceramah agama dan melengkapi buku bacaan yang ada diperpustakaan Lembaga Pemasyarakatan Kelas II-B Lumajang. Dengan demikianharapannya untuk menjadikan mereka insaf.Manfaaat dari penelitian ini; 1). Dapat memberikan pendidikan dan wawasankeagamaan bagi Narapidana/Tahanan berupa wawasan ilmu tentang aqidah, ibadah,dan akhlaq. 2). Sebagai pegangan/pedoman bagi bagi Narapidana/Tahanan untukberbuat hal yang positif selama menjalani masa pidana di Lembaga PemasyarakatanKelas II-B Lumajang. 3). Sebagai alat untuk mewujudkan Narapidana/Tahanan menjadimenyadari (insyaf) akan kesalahan yang telah diperbuat. 4). MenyiapkanNarapidana/Tahanan untuk menjadi anggota masyarakat yang berguna apabila telahbebas.Hasil dari uji coba tiga metode yang paling efektif adalah mengkombinasikanantara metode ceramah dan metode personal approach. Adapun kelebihannyasebagai dasar acuan adalah dalam aspek penyampaian materi mudah dipahami olehpara napi/tahanan sehingga mereka menyukai kombinasi metode tersebut. Dari aspekwaktu, para napi/tahanan bisa lebih efesien waktu yang ada sehingga dapat menjadiacuan metode pembinaan keagamaan di Lapas. Seyogyanya Kementrian Agamamenambah penyuluh/pembina keagamaan yang secara spesifik menanganipenyuluhan khususnya pembina perempuan. Dengan demikian ada pemisahanpembinaan keagamaan.
Pemikiran Imam Al-Ghazali Tentang Ekonomi Islam dalam Kitab Ihya' Ulumuddin Moh. Muafi Bin Thohir
IQTISHODUNA: Jurnal Ekonomi Islam Vol. 5 No. 2 (2016): Oktober
Publisher : Program Studi Ekonomi Islam Fakultas Ekonomi dan Bisnis Islam Institut Agama Islam Syarifuddin Lumajang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (292.332 KB)

Abstract

This article focuses on the concept of al-Ghazali economic thought in Ihya 'Ulumuddin. The main reason for choosing the economic concept of al-Ghazali was due to its own peculiarities points compared with other thinkers. In the grand concept of the economy, al-Ghazali is focused on the behavior of individuals in the perspective of the Qur'an, al-Sunnah, the Prophet Muhammad's fatwa, friends and officers from his friends as well as such prominent Sufi Junaid al-Baghdadi, Zun al-Misri, and Haris bin Asad al-Muhammad Sibi. This article also discusses how exactly the economic concept of al-Ghazali? The conclusion that the concept of economic thought Al-Ghazali is based on the approach of Sufism. Thought Imam al-Ghazali in economics tends moral ethics. 1. Among the voluntary exchange and the evolution of the market, which include; a. Demand, supply, prices and profits b. Ethics basic behavior. 2. The production of goods, which include; a. Production of basic goods as a social obligation. b. Hierarchy production c. Stages of production, specialization, and linkages. 3. Barter and Evolution of the goods, which include; a. Problema Barter and demand for money b. Money that is not useful and stockpiling contrary to divine law. c. Counterfeiting and declining value of money d. Riba. 4. Role of the State and Public Finance, which includes; a. Economic progress through justice, peace, and stability. b. Public finances (source countries, public debt and public spending). Muslim economists have more contributions to the economic development not only in the Islamic environment, but also conventional economics. With a discussion of the economic thinking of the Muslim thinkers, hoping that the Islamic economic discourse among academics become more alive. In addition, the economic nuances of Islam in Indonesia can further grow and comprehensively by operating the Islamic financial institutions in Indonesia.
Tradisi Silaturrahmi di Kalangan Nahdiyyin Dalam Persepektif Al-quran dan Al-hadist Moh. Muafi Bin Thohir; Abdul Ghofur
Nusantara: Indonesian Journal of Islamic Studies Vol. 3 No. 1 (2023): (January) Indonesian Muslim Studies
Publisher : CV. Murta Media Karya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54471/nusantara.v3i1.39

Abstract

NU As an organization that is the embodiment of traditional values that have developed in society, in the historical process the Nahdliyin have succeeded in forming their own knowledge system, which is an accumulation of knowledge systems that have developed in the archipelago. Therefore the NU tradition is the Nusantara tradition and NU Islam is Nusantara Islam, both of which are an inseparable unit, starting from tradition, custom, with all its heresies and superstitions. The scientific tradition of the Archipelago has been eroded in such a way by the Western knowledge system that came with the presence of colonialism, which from the beginning was persistent in studying tradition to master the spirit of that tradition, and then used it as a weapon to conquer the holders of the tradition. Various prodonances and systems were applied to wrap up the freedom of this nation, not only in the political and economic fields, but also shackled from the point of view of thought and science. They have defined language politics, spelling politics and transliteration politics are also implemented. One form of this tradition is silaturrahmi. There is a culture of friendship with relatives, both far and close, both those who are closely related to those who are far away, we visit, we visit their homes, they will connect with their feelings so that. As well as fostering feelings that touch each other. In the word of Allah subhanahu wa ta'ala, we have guests, we must respect our guests so that we are among those who believe in the Last Day, those who believe in the Last Day, of course, will do good to anyone because that is a threat. To maintain brotherhood. People who believe in the Last Day will collect and organize social actions with relatives and neighbors of guests that we need to respect when their children are guests of Allah that we need to respect and we should maintain the values of the religious teachings that we carry out during silaturrahim. Even in history Rasulullah saw when he had you Musailamah Al kadzab Rasulullah shallallahu'alaihi wasallam accompanied the group to his vehicle which was at a place some distance from Rasulullah's House. As well as giving memories or souvenirs to them. With the Messenger of Allah escorting his guests to their place to part with his guests as well as Rasulullah giving souvenirs to the guests who were present at the Prophet's house. We, as the people of the Prophet Muhammad Alaihissalam, we also respect guests the same as our uswah. The will to respect guests as well as the example of the Prophet sallallaahu alaihi wasallam, even the bad people and the Messenger of Allah are respected even though from the side of those who do not believe in the teachings of Islam and even distort the teachings of Islam, the Prophet still respects and builds social well.