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WAKAF UANG DALAM TINJAUAN HUKUM, POTENSI, DAN TATA KELOLA nur kasanah
Muslim Heritage Vol 4, No 1 (2019): Muslim Heritage
Publisher : IAIN Ponorogo

AbstractIn the Islamic economy system, waqf has not been explored maximally, but very potential as one of the instruments for social and economic empowerment of muslim societies. One kind of waqf is cash waqf.Even though there are some others who debate the legitimacy, cash waqf is lawful, by considering the opinion of hadith scholars such as voiced by some Hanafi and Shafi’i scholars that cash waqf does not refer to manifestation form of the money but share the value, so the eternality of waqf assets can be hold out. Indonesian Ulama Council (Majelis Ulama Indonesia/MUI) released fatwa that legitimated cash waqf on May 11th 2002. And later reinforced by the presence of Law No. 41/2004 that concerning on waqf stating that waqf objects are not only immovable assets but also can be movable assets such as money. The potency of cash waqf in Indonesia is so great, even can be collected at least IDR 3 trillions/year. With concept that waqf assets is eternal and not be lost, so the using of cash waqf for investment purposes can be diversified. Economically, cash waqf has a great potency for increasing the value of micro economy of societies and the nation’s macro economic activity. Even if cash waqf was managed profesionally, managerially and transparant, its impact is very fantastic and could be alternative solution for poverty alleviation. Abstrak Dalam sistem ekonomi Islam, wakaf belum banyak dieksplorasi secara maksimal, padahal sangat potensial sebagai salah satu instrumen untuk pemberdayaan sosial dan ekonomi umat Islam.Salah satu bentuk wakaf adalah berupa uang tunai. Meskipun legitimasi dari wakaf uang masih diperdebatkan, namun dengan merujuk pendapat dari ulama hadits madzhab Hanafi, dan sebagian ulama Syafi’iyah, maka wakaf uang adalah sah, karena bukan wujud uangnya yang diwakafkan tetapi yang dimanfaatkan adalah nilainya sehingga kelanggengan harta wakaf tetap utuh. MUI mengeluarkan fatwa tanggal 11 Mei 2002 tentang bolehnya wakaf uang. Hal ini kemudian diakomodir dalam UU No. 41 Tahun 2004 tentang Wakaf, yang salah satunya mengatur tentang wakaf bahwa objek wakaf bukan hanya harta tetap tapi juga benda bergerak berupa uang. Potensi dari wakaf uang di Indonesia sangat besar, bahkan bisa mencapai setidaknya Rp 3 trilyun dalam setahun. Dengan konsep bahwa harta wakaf bersifat kekal dan tidak bisa hilang, maka pemanfaatan wakaf uang untuk tujuan investasi dapat terus berkembang. Secara ekonomi, wakaf uang memiliki potensi yang sangat besar dalam meningkatkan kegiatan ekonomi umat secara mikro dan makro. Bahkan, bila dikelola dengan profesional, manajerial dan transparan, nilainya amat fantastis dan dapat menjadi alternatif bagi penanggulangan kemiskinan.

The Effectiveness of Instagram Social Media as an Effort to Improve the Quality of Tax Services in the COVID-19 Pandemic in KPP Pratama Ponorogo Ahmad Suminto; Afif Al Farizi; Nur Kasanah; Meichio Lesmana; Rofi Muzaki
Al Tijarah Vol 7, No 1 (2021)
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tijarah.v7i1.5563

Abstract Social Media is media created to facilitate social interaction that is interactive or two way. Social media is based on internet technology that changes the pattern of information dissemination from previously one to many audiences. The purpose of this study is to provide knowledge about how the effectiveness of Instagram social media as an effort to improve the quality of public services during the COVID-19 pandemic. The research method used is qualitative by analyzing content or content based on discourse analysis. The data source is taken from Ponorogo KPP Primary by analyzing the contents of existing content on Instagram social media accounts. The results of this study are that every institution or government agency that has social media such as Instagram on the Ponorogo KPP must pay attention to indicators of measuring service quality, so that in the midst of the pandemic COVID-19 can run effectively and efficiently.

PEREMPUAN DALAM JERAT TERORISME: ANALISIS MOTIVASI PELAKU BOM BUNUH DIRI DI INDONESIA Nur Kasanah
IJouGS: Indonesian Journal of Gender Studies Vol 2, No 2 (2021)
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/ijougs.v2i2.3242

Recent acts of terrorism have experienced a shift in perpetrators. If all this time women were only behind the scenes, now they have started to show themselves as main actors such as weapons providers, bomb builders and even suicide bombers. The women involved as perpetrators are actually victims of the snares of terrorism. This paper aims to analyze what are the motivations behind women who are entangled in the vortex of terrorism so that they are willing to become suicide bombers. The results of the study found at least six factors that caused women to be willing to become combatants, namely the occurrence of jihad indoctrination deviations, the lure of going to heaven, married by terrorist, discriminated feeling, frustrated feeling so that suicide bombing is a shortcut to repentance and revenge for being victims of sexual harassment.Key word: women; terrorism; suicide bombing

CORPORATE SOCIAL RESPONSBILITY (CSR) DAN ISLAMIC BANKING - SERVICE QUALITY (IB-SQ) SEBAGAI UPAYA PENGUATAN BRAND IMAGE DI LEMBAGA PERBANKAN SYARIAH Ahmad Suminto; Nur Kasanah
WADIAH Vol. 5 No. 1 (2021): Wadiah : Jurnal Perbankan Syariah
Publisher : Program Studi Perbankan Syariah Fakultas Ekonomi dan Bisnis Islam IAIN Kediri

This library research method with a descriptive-analytic qualitativeapproach, aims to explain the urgency of Corporate Social Responsibility(CSR) and Islamic Banking - Service Quality (IB-SQ) as Efforts toStrengthen Brand Image in Islamic Banking Institutions. The resultsindicate that, the implementation of Corporate Social Responsibility (CSR)in Islamic banking institutions is a long-term investment, because theimplementation of the Corporate Social Responsibility (CSR) program willhave a positive impact not only on banking operations, but on thecontinuity of existence in future. Second, IB-SQ (Islamic Banking ServiceQuality) is the quality of service for Islamic banking in Indonesia whichcombines the term IB (Islamic Bank) with the term BSQ (Bank ServiceQuality) to identify service quality for the banking sector, so that the termIB-SQ is used for reflect the service quality and brand image for Islamicbanking in Indonesia.

Muslim Entrepreneur Business Strategy in the Covid-19 Pandemic Era Nur Kasanah; Ahmad Suminto
Journal of Islamic Economics (JoIE) Vol 2, No 2 (2022)
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/joie.v2i2.5108

The Covid-19 pandemic that has hit the whole world, including Indonesia, has changed people's habits and lifestyles. The implementation of social distancing, which requires people to maintain a safe distance, has a significant impact on business transactions both on a large industrial scale and entrepreneurial businesses. Many shopping centers are closed, market demand is declining, and business activities are no longer operating as usual. Indonesia, as a country with a majority Muslim population, needs Muslim entrepreneurs' role. In this situation, Muslim entrepreneurs need to rack their brains so that the business remains stable when demand declines. This article aims to analyze the business strategies carried out by Muslim entrepreneurs to survive and grow during this Covid-19 pandemic. This qualitative descriptive research methodology using a phenomenology approach shows the results that the efforts made include: believing the concept of work is worship and sustenance is a quota that must be picked up, innovating and diversifying products according to trends that are needed by the community, maintaining customer loyalty, being adaptive to technological developments and regulations, collaborating with third parties—and increasing social sensitivity through philanthropic activities, both donations and zakat, infaq, and alms so that the affected community can be helped and the economy will continue.Pandemi Covid-19 yang melanda seluruh dunia termasuk Indonesia merubah kebiasaan dan gaya hidup masyarakat. Penerapan social distancing yang mengharuskan masyarakat menjaga jarak aman, berimbas pada transaksi bisnis secara signifikan baik pada skala industi besar maupun usaha mandiri/ wirausaha. Banyak pusat perbelanjaan ditutup, permintaan pasar menurun dan aktivitas bisnis tidak lagi beroperasi seperti biasanya. Indonesia sebagai negara dengan mayoritas jumlah penduduk beragama Islam, tentu peran wirausaha muslim sangat dibutuhkan. Dalam situasi ini pelaku wirausaha muslim perlu memutar otak agar bisnis tetap stabil saat permintaan sedang menurun. Artikel ini bertujuan untuk menganalisis strategi bisnis yang dilakukan wirausahawan muslim untuk tetap bertahan dan bertumbuh di masa pandemi Covid-19 ini. Penelitian yang menggunakan metodologi penelitian kualitatif dengan pendekatan fenomenologi ini menunjukkan hasil penelitian bahwa upaya yang dilakukan antara lain: meyakini konsep kerja adalah ibadah dan rezeki adalah jatah yang harus dijemput, melakukan inovasi dan diversifikasi produk sesuai tren yang dibutuhkan masyarakat, menjaga loyalitas pelanggan, adaptif dengan perkembangan teknologi dan regulasi, melakukan kerjasama dengan pihak ketiga dan meningkatkan kepekaan sosial melalui kegiatan filantropi baik donasi maupun zakat, infak dan sedekah agar masyarakat terdampak bisa terbantu dan roda perekonomian tetap berjalan.

WAKAF UANG DALAM TINJAUAN HUKUM, POTENSI, DAN TATA KELOLA nur kasanah
Muslim Heritage Vol 4, No 1 (2019): Muslim Heritage
Publisher : IAIN Ponorogo

AbstractIn the Islamic economy system, waqf has not been explored maximally, but very potential as one of the instruments for social and economic empowerment of muslim societies. One kind of waqf is cash waqf.Even though there are some others who debate the legitimacy, cash waqf is lawful, by considering the opinion of hadith scholars such as voiced by some Hanafi and Shafi’i scholars that cash waqf does not refer to manifestation form of the money but share the value, so the eternality of waqf assets can be hold out. Indonesian Ulama Council (Majelis Ulama Indonesia/MUI) released fatwa that legitimated cash waqf on May 11th 2002. And later reinforced by the presence of Law No. 41/2004 that concerning on waqf stating that waqf objects are not only immovable assets but also can be movable assets such as money. The potency of cash waqf in Indonesia is so great, even can be collected at least IDR 3 trillions/year. With concept that waqf assets is eternal and not be lost, so the using of cash waqf for investment purposes can be diversified. Economically, cash waqf has a great potency for increasing the value of micro economy of societies and the nation’s macro economic activity. Even if cash waqf was managed profesionally, managerially and transparant, its impact is very fantastic and could be alternative solution for poverty alleviation. Abstrak Dalam sistem ekonomi Islam, wakaf belum banyak dieksplorasi secara maksimal, padahal sangat potensial sebagai salah satu instrumen untuk pemberdayaan sosial dan ekonomi umat Islam.Salah satu bentuk wakaf adalah berupa uang tunai. Meskipun legitimasi dari wakaf uang masih diperdebatkan, namun dengan merujuk pendapat dari ulama hadits madzhab Hanafi, dan sebagian ulama Syafi’iyah, maka wakaf uang adalah sah, karena bukan wujud uangnya yang diwakafkan tetapi yang dimanfaatkan adalah nilainya sehingga kelanggengan harta wakaf tetap utuh. MUI mengeluarkan fatwa tanggal 11 Mei 2002 tentang bolehnya wakaf uang. Hal ini kemudian diakomodir dalam UU No. 41 Tahun 2004 tentang Wakaf, yang salah satunya mengatur tentang wakaf bahwa objek wakaf bukan hanya harta tetap tapi juga benda bergerak berupa uang. Potensi dari wakaf uang di Indonesia sangat besar, bahkan bisa mencapai setidaknya Rp 3 trilyun dalam setahun. Dengan konsep bahwa harta wakaf bersifat kekal dan tidak bisa hilang, maka pemanfaatan wakaf uang untuk tujuan investasi dapat terus berkembang. Secara ekonomi, wakaf uang memiliki potensi yang sangat besar dalam meningkatkan kegiatan ekonomi umat secara mikro dan makro. Bahkan, bila dikelola dengan profesional, manajerial dan transparan, nilainya amat fantastis dan dapat menjadi alternatif bagi penanggulangan kemiskinan.

The Effectiveness of Instagram Social Media as an Effort to Improve the Quality of Tax Services in the COVID-19 Pandemic in KPP Pratama Ponorogo Ahmad Suminto; Afif Al Farizi; Nur Kasanah; Meichio Lesmana; Rofi Muzaki
Al Tijarah Vol. 7 No. 1 (2021): Al Tijarah | June
Publisher : University of Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tijarah.v7i1.5563

Abstract Social Media is media created to facilitate social interaction that is interactive or two way. Social media is based on internet technology that changes the pattern of information dissemination from previously one to many audiences. The purpose of this study is to provide knowledge about how the effectiveness of Instagram social media as an effort to improve the quality of public services during the COVID-19 pandemic. The research method used is qualitative by analyzing content or content based on discourse analysis. The data source is taken from Ponorogo KPP Primary by analyzing the contents of existing content on Instagram social media accounts. The results of this study are that every institution or government agency that has social media such as Instagram on the Ponorogo KPP must pay attention to indicators of measuring service quality, so that in the midst of the pandemic COVID-19 can run effectively and efficiently.

Al-Qarḍ al-Ḥasan Program of Bankziska: Zakat Fund-Based Empowerment Model for Victims of Loan Sharks Iza Hanifuddin; Nur Kasanah; Eficandra Eficandra
JURIS (Jurnal Ilmiah Syariah) Vol 23, No 1 (2024)
Publisher : Universitas Islam Negeri Mahmud Yunus Batusangkar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31958/juris.v23i1.10799

This research aimed at analyzing the effectiveness of the Bankziska program in empowering victims of loan sharks through the al-Qarḍ al-Ḥasan contract funded by zakat, administered by the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions. Qualitative method was used in this research with a phenomenological approach using the activity data from the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions in empowering loan shark victims through the Bankziska program. The data sources were obtained from managers, volunteers, and loan shark victims who were the partners of Bankziska. The research results showed that the reasons for the Amil Zakat Infaq and Shadaqah of Muhammadiyah Institutions to lend zakat funds were the references from fiqh and fatwa, training studies, organizational encouragement, academic input, and it is easy to implement. The implementation of the Bankziska program had detailed standard operating procedures, starting from the beneficiary categories, distribution, and payment processes, to mitigating the risk of default. The al-Qarḍ al-Ḥasan program of Bankziska had an impact on improving the quality of skills, mental, intellectual, technological, communication, and religious studies of managers and volunteers. The impact of the program for partners was the awareness to abandon usury, reduced debt both in nominal terms and the number of loan sharks and an increase in the ethos of economic independence. This research contributes to providing discourse and alternatives for other social and religious fund management institutions in using zakat funds productively for economic empowerment through the al-Qarḍ al-Ḥasan contract for victims of loan sharks who have difficulty accessing Sharia financial institutions to obtain business capital or financing services.

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