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Regulasi Zakat di Indonesia; Upaya Menuju Pengelolaan Zakat Profesional Muhammad Aziz; Sholikah Sholikah
Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman Vol. 3 No. 1 (2015): Juni
Publisher : INSTITUT AGAMA ISLAM BANI FATTAH (IAIBAFA)

In early Islamic history, described the involvement of government in managing it, with almost the same model, all of them can be said to be aimed at the welfare of the people. How does that happen in the context of the management of zakat in Indonesia with a Muslim majority, the actual management of zakat is good, people will be able to prosper. This paper wants to answer two questions, namely; how the history of the regulation of zakat in Indonesia? and secondly, why this charity regulation needs to be regulated in per-laws and regulations in Indonesia? This study used a qualitative approach to the study of comparative descriptive-analytical. The results of this study are that regulation is necessary charity regulated by the State, is in order to improve the effectiveness and efficiency of care in the management of zakat; and increasing the benefits of charity for the public welfare and poverty reduction. The effectiveness of the management of zakat in Indonesia pluralistic requires legal certainty and clarity of regulations that govern them

REGULASI ZAKAT DI INDONESIA; UPAYA MENUJU PENGELOLAAN ZAKAT YANG PROFESIONAL Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 4 No. 1 (2014): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

In early Islamic history is described for government involvement in managing charity, with a model that is hardly the same, all of them can be said to be aimed at the welfare of the people. How does it happen in the context of the management of zakat in Indonesia! with a Muslim majority, is actually a good zakat management, will be able to prosper its people. This paper wants to answer two questions, namely; how the history of the regulation of zakat in Indonesia? and secondly, why is this zakat regulations should be regulated in the by-laws and regulations in Indonesia? This study used a qualitative approach with descriptive-comparative study-analytical, describing the history of the regulatory management of zakat in Indonesia, compare historical expert opinion, and then analyze it critically. Results of this study concluded that, first; history of the regulation of zakat in Indonesia characterized by a long struggle, and the tug between the interest of political Islamists and Islamist cultural interests and even the interests of the colonial occupiers in an effort to regulate the management of zakat. Secondly, this charity Regulation should be regulated by the State, is in order to improve the effectiveness and efficiency of service delivery in the management of zakat; and enhance the benefits of charity for the public welfare and poverty reduction. Effective management of zakat in Indonesia that this compound, requires legal certainty and clarity of regulations that govern them.

MULLA SHADRA [1571 M - 1636 M] (STUDY TENTANG PEMIKIRAN AL-HIKMAH AL-MUTA’ALIYAH DAN AL-ASFAR AL-ARBA’AH) Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 5 No. 1 (2015): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

After Ibn Rushd, the Muslim world has almost certainly lost a strong leader in the field of science. All this is correct if seen from the perspective of Sunnis. But it is not for the Shia for having a prominent figure like Mulla Sadra that is considered to have brought fresh air to the world of philosophy (especially al-hikmah al-muta'aliyah). This paper will discuss about who Mulla Sadra is and the characteristics of thinking about al-hikmah al-muta'aliyah and al-asfar al-arba'ah. By using historical analysis, the writer finds that the Mulla Sadra's transcendental theosophy or al-hikmah al-muta'aliyah is a kind of wisdom teachings based on three principles, namely intellectual intuition (dzawq or ishraq), rational ('aql or istidlal), and shari'ah. In addition, the fundamental principle underlying it is the concept of ashalat al-wujud, tasykik al-wujud and wahdat al-wujud. One of the teachings is about four human journeys to obtain the truth of God correctly. The four journeys are ; 1). The journey from the created world (al-Khalq), the visible world, leading to the world of the creator, the world the real truth (al-Haqq), 2). The journey in a true righteousness (al-Haqq) through the true knowledge (al-Haqq), 3). The journey from the the Most True toward the created world, through the true knowledge obtained from the two stages above, and 4). The journey along with the Most True in the created world.

PRINSIP PENGELOLAAN ZAKAT MENURUT AL-QUR’AN (KAJIAN PADA SURAT AL-TAUBAH [9]: 103, DENGAN METODE TAHLILI DAN PENDEKATAN FIQHY) Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 5 No. 2 (2015): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

The management of zakat in modern times, has made a significant development, especially Musim-majority countries. Of course, it requires a theological foundation, either from the Qur'an or Sunnah (Prophet tradistions). The fragility of theological foundation will lead to possible criticism from Muslims. This study will answer two questions, first; how is the interpretation of the principle of zakat management based on QS al-Taubah: 103? Second, how is the viewpoints ulema (Muslim scholars, especially engaged in Islamic jurisprudence/figh) in interpreting the verse?This study uses a qualitative approach by using a descriptive-comparative-analytical study, namely describing the ulema interpretations related to the Surah al-Taubah: 103, coparing the viewpoints of fiqh ulema and then analyzing it critically. The comparative study uses several scholarly arguments of fiqh ulema.This study concludes that basically zakat management is something that is very vital in the process of utilizing zakat as one of the economic pillars in the public distribution. The essential principle which must be addressed in the zakat management is the managerial aspect and professional, effective, skillful human resources that are capable of dealing with the entire forms of utilization of zakat, and this system can only be done by an agency or institution that is powerful and able to reach the whole area of the poor.

STRATEGI PENGELOLAAN ZAKAT SECARA PRODUKTIF PADA LEMBAGA AMIL ZAKAT DALAM TINJAUAN UU RI NOMOR 23 TAHUN 2011 TENTANG PENGELOLAAN ZAKAT (STUDI KASUS DI NURUL HAYAT KANTOR CABANG TUBAN PERIODE 2015-2016) Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 1 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Zakat sebagai sebuah instrumen perekonomian Islam yang diharapkan dapat menjadi jembatan antara yang kaya dan yang miskin untuk mengatasi masalah kemiskinan. Namun kenyataannya malah menjadi polemik yang masih menarik untuk dibicarakan yang dari tahun ke tahun selalu saja ada kejadian yang berhubungan dengan zakat, termasuk kebiasaan berdesak-desakan dirumah Muzakki hanya demi uang dua puluh ribu rupiah. Gambaran tentang pengelolaan zakat secara konsumtif dan konvensional juga akan mengakibatkan seseorang yang menerima zakat akan senantiasa bergantung hanya pada pemberian saja, dan tidak menjadikan mereka menjadi orang yang produktif dalam pengelolaan keuangan yang telah diberikan kepadanya dalam bentuk dana zakat atau berbagai bentuk charity yang ada di agama Islam. Maka dari itu, dibutuhkan sebuah ikhtiar baru dalam rangka pengelolaan zakat yang lebih baik lagi, yakni pengelolaan zakat secara produktif, sebagaimana hal tersebut termaktub dalam UU RI No 23 tahun 2011.Yayasan Nurul Hayat atau Lembaga Amil Zakat Nurul Hayat Cabang Tuban (selanjutnya disebut LAZ Nurul Hayat Tuban), sebagai salah satu lembaga amil zakat yang relativ baru dalam aktifitasnya sebagai amil zakat, sudah banyak berkontribusi dalam upaya membangun dan mensejahtrakan masyarakat, melalui berbagai program yang dimunculkannya. Diantara program-program tersebut adalah; pesantren dan sekolah gratis, beasiswa yatim dan dhuafa’, pembinaan majelis ta’lim abang becak, insentif bulanan guru al-Qur’an, penciptaan lapangan kerja mandiri, santunan ibu hamil dan pengobatan, beasiswa sahabat muda berprestasi, kampus entrepreneur penghafal al-Qur’an, dan program dakwah.Sekilas pandang, banyak orang yang menilai bahwa pengelolaan zakat di LAZ Nurul Hayat Cabang Tuban berjalan dengan lancar dan sesuai dengan prosedur yang berlaku, namun bila dicermati lebih jeli, sangat dimungkinkan sistem pengelolaannya ada yang bertentangan dengan tata cara atau prosedur yang di tetapkan dalam UU No. 23 tahun 2011. Penjelasan tentang sistem pengelolaan zakat di Indonesia telah diatur dalam UU No. 23 tahun 2011 tentang pengelolaan zakat Pasal 1 ayat (1) satu yang tertulis bahwa pengelolaan zakat adalah kegiatan perencanaan, pelaksanaan, dan pengoordinasian dalam pengumpulan, pendistribusian, dan pendayagunaan zakat. Penjelasan lebih lanjut juga ditemukan pada peraturan pemerintah No 14 tahun 2014 tentang pelaksanaan undang-undang nomor 23 tahun 2011 tentang pengelolaan zakat, khususnya pasal (1) satu ayat (1) satu dengan bunyi yang tidak berbeda.Adapun tujuan diadakannya pengelola zakat sebagaimana disebutkan dalam Pasal 3 UU No 23 tahun 2011, yaitu a). Meningkatkan efektivitas dan efisiensi pelayanan dalam pengelolaan zakat; dan b). Meningkatkan manfaat zakat untuk mewujudkan kesejahteraan masyarakat dan penanggulangan kemiskinan. Sebagai upaya menuju pengelolaan zakat yang lebih baik, sangat pantas bila strategi pengelolaan zakat di LAZ Nurul Hayat Cabang Tuban diteliti dan dikaji agar lebih sukses dan berjalan sesuai dengan aturan pengelolaan zakat yang berlaku yaitu UU RI No. 23 tahun 2011 serta berdampak pada kesadaran tinggi bagi masyarakat dalam menunaikan zakatnya.Maka dari itu, pada kesempatan ini, peneliti mengangkat masalah tersebut dengan judul: “Strategi Pengelolaan Zakat Secara Produktif di Yayasan Nurul Hayat Cabang Tuban dalam Tinjauan UU RI Nomor 23 tahun 2011 tentang Pengelolaan Zakat)”.Penelitian ini termasuk kategori penelitian lapangan (field reseach). Pendekatannya yuridis-normatif. Sumber Data (1) dari LAZ Nurul Hayat Cabang Tuban dan UU RI No. 23 tahun 2011 tentang pengelolaan zakat. Penelitian ini bertempat di Yayasan Nurul Hayat Cabang Tuban yang beralamatkan di Jl. Deliam No 70 Kelurahan Perbon Tuban. Pengumpulan datanya menggunakan; a). Observasi; b). Wawancara; c). Dokumentasi. Sedangkan pengolahan datanya melalui beberapa tahap; Editing, Classifying, Verifying, Analiysing, Closing, Pelaksanaan penelitian ini akan dilaksanakan pada kurun waktu kurang lebih empat (4) sampai lima (5) bulan. Yakni mulai bulan September 2016 – Desember 2016.Hasil Penelitian ini adalah, bahwa pengelolaan zakat secara produktif di Lembaga Amil Zakat Nurul Hayat Cabang melalui beberapa kegiatan dan tahapan, antara lain; Program Pilar Mandiri, Beaiswa pendidikan Pendirian pendidikan formal unggulan.

PERSPEKTIF MAQASHID AL-SYARIAH DALAM PENYELENGGARAAN JAMINAN PRODUK HALAL DI INDONESIA PASCA BERLAKUNYA UNDANG-UNDANG NOMOR 33 TAHUN 2014 TENTANG JAMINAN PRODUK HALAL Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 7 No. 2 (2017): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

This study will reveal how the review of maqashid al-syariah in the implementation of Halal Product Guarantee after the enactment of Law No. 33 of 2014 on Halal Product Guarantee in Indonesia? Before the enactment of Law No. 33 of 2014 on Halal Product Guarantee, the implementation and implementation of Halal Product Guarantee is managed by LPPOM MUI. There are many problems when the implementation of halal product guarantee is still managed by private institutions. Therefore, the government finally issued Law No. 33 of 2014 on Halal Product Guarantee. The two objectives contained in Law No. 33 of 2014 on the guarantee of halal products, are important components that must be realized in human life, so that human life will be regarded as an optimal life. The sense of comfort, safety, safety and certainty of halal products circulating around Indonesia is important (dharuri) in the life of Muslims in Indonesia, so it must be realized, one of them only through the enactment of Law No. 33 of 2014 on the guarantee of halal products. From the analysis that has been conducted this study concludes that the implementation of the guarantee of halal products after the issuance of Law No. 33 of 2014 on the guarantee of halal products is the responsibility of the institution called the Halal Product Security Management Agency (BPJPH), which is under the auspices of the Ministry of Religious Affairs . In the perspective of maqashid al-shariah, first, UU JPH can provide comfort, safety, safety, and certainty of Halal Product availability for public purpose of guarantee implementation to improve halal product. Second, UU JPH can add value for business actors to produce and sell Halal Products.

Telaah Kritis Pemikiran Hermeneutika “Double Movement” Fazlur Rahman (1919 - 1988) Moh. Agus Sifa'; Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 8 No. 1 (2018): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Abstract, In Islamic studies, hermeneutics is one approach used to understand Islamic teachings other than Philosophy, Linguistics, Sociology, Anthropology, Psychology, Phenomenology, and History. Hermeneutics is increasingly interesting because it has raised the pros and cons of using this approach to the text of the Qur'an. For Muslims, of course the hermeneutic approach is used to better understand the teachings of Islam which are faced with various challenges of the time. Fazlur Rahman is one of the Muslim hermeneut who offers a rational, systematic and comprehensive methodology in understanding the Qur'an so that it will be realized Al-Qur'an shalih li kulli era wa makan. The methodology can be said as an effort to make the Qur'an able to answer current problems and be able to accommodate changes and developments in the times. What is the hermeneutical concept? What is the methodology offered by Fazlur Rahman? What is the influence of the concepts of West Hermeneutics and Classical Mufassirin on the idea of Fazlur Rahman? These questions will be presented by the author. This study concludes; (1) The method of understanding Qur'anic hermeneutics ulumul through a double movement theory offered by Fazlur Rahman has a comprehensive, holistic and contextual interpretation. Where can be used as a basic reference in solving various current problems; (2) Through the double movement theory, it is expected that the teachings of the Qur'an can continue to live throughout the period because they always get the latest understanding and at the same time can avoid excessive and artificial interpretation; (3) A variety of holistic disciplines are needed to get a valid understanding of the Qur'an with the sociohistorical context and then apply it in the present context; (4) The contextualization contained in Fazlurrahman's thinking through the concept of hermeneutical interpretation of the double movement method is able to revive the Qur'anic texts in accordance with the times, even though methodologically the implementation of this method is imperfect and unable to answer all the problems of interpretation for verses verses that do not have a socio-historical background; (5) The positive side of Fazlur Rahman's hermeneutic thinking is his consistency in putting forward moral ideal principles rather than legal-specific contained in the text so that the meaning of the universality of the Qur'an as the Divine Word that applies li kulli zamaan wa makaan remains to be realized; (6) Fazlur Rahman's criticism grew out of the fact that Muslims had closed their scientific cognition all this time. As a result, so far they have been unable to see the horizon of horizons found in the Qur'an

Studi Islam Di Barat; Antara Kolonialisasi Ilmu Pengetahuan Dan Academic Oriented Moh. Mundzir; Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 8 No. 2 (2018): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Abstract, the golden ink incision of Islamic civilization which has long dominated theworld certainly makes Islam a phenomenon that deserves to be studied throughout theages, especially by people outside of Islam. Westerners in particular. Theyresearched, conducted studies, and made Islam as an object of study in their world ofeducation. Moreover, supported by the methodological advantages they have. As aresult, up to now, hundreds or even thousands of Islamic Studies experts have beenborn from several universities both in America and in Europe. With this background,the author wants to examine in depth related to Islamic studies in the Western world,especially in the academic world. Hopefully it can provide overall benefits. From thebackground mentioned, several problems can be formulated to be examined in thispaper, including: What is the nature of Islamic studies? What is the history of Islamicstudies in the Western world? What is the current condition of Islamic studies in theWestern academic world? From the presentation of Islamic studies in the Westernacademic world mentioned in the previous chapter, it can be concluded that: (1)Islamic Studies is an attempt to know and understand and discuss in depth about theins and outs of things related to Islam from various aspects. With the holding ofIslamic studies, it is expected to be able to improve the understanding andappreciation of the Islamic community wherever they are; (2) Islamic studies whenviewed from the perspective of the study, can be grouped into two, insider andoutsider. The study of Islam by Muslims themselves in classical times tended to usesustainable patterns from generation to generation. The pattern is experiencing a shiftin the present, which tends to be a critical pattern. While the outsider's perspective,Islamic studies are critical in various aspects because they are based on the attitude ofdefending themselves against the beliefs they have believed so far; (3) The history ofIslamic studies in the Western academic world has been around for a long time. Thelong history is decoded into three according to the purpose and content of Islamicstudies. The three stages include: theological stage, political stage and scientificstage; (4) The condition of Islamic studies in the Western academic world can be seenfrom the rise of centers of Islamic studies in various countries both in America andEurope. Many centers of Islamic studies have sprung up in the United States, Chicago,the Netherlands, Germany, London and so on. Keywords, Islamic, Western, Eastern, and Orientalist Studies

Pendidikan dalam Al-Qur’an Perspektif Abdurrahman Saleh Abdullah dalam Tinjauan Filsafat Pendidikan Islam Sholikah Sholikah; Fatah Syukur; Mahfud Junaedi; Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 10 No. 1 (2020): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

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Abstract, the thought of progressive education Abdurrahman Saleh Abdullah is inseparable from his academic turmoil because there has not been any work specifically devoted to education based on the Qur'an. Ontology education according to him is based on the existence of humans as caliphs on earth, so humans need education that has goals in accordance with the Qur'an which is seeking the pleasure of Allah. The educational objectives will not be achieved without the support of educational materials and methods. His educational thoughts cannot necessarily be applied to all societies in the world, because every community group in the world is different from the greaographic location and social conditions. Keyword, Abdurrahman Saleh Abdullah, Islamic education, Qur'anic interpretation, and Islamic Education Philosophy.

SIGNIFIKANSI PERANGKAT IJTIHAD DALAM KAJIAN UṢHŪL FIQH Muhammad Aziz
Al Hikmah: Jurnal Studi Keislaman Vol. 11 No. 2 (2021): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Abstract. Islamic law contains all human benefits, both the benefit of the world andthe hereafter, the benefit of individuals and groups. Human welfare is regulated insuch a way through legal instruments and their arguments. Ijtihad is a term that isquite popular among Muslims, especially in the study of Islamic law. In today's era,there are many differences in Ma'hab in Islamic law caused by ijtihad. All of that cannot be separated from the results of ijtihad and all certainly strive to find the bestlaw. Precisely with ijtihad, Islam is more flexible, dynamic, flexible according to thedynamics of the times, and Islamic law is not silent in dealing with the increasinglycomplex problems of life. Ijtihad is an effort made by a faqih in earnest to extract asyara' law from detailed arguments. The laws of ijtihad vary according to theconditions faced by the mujtahids. Ijtihad is divided into several parts according tothe point of view, including in terms of the arguments that are used as guidelines, interms of its implementation, in terms of whether or not it is possible to stop ijtihadactivities, and in terms of the results achieved by ijtihad. The ijtihad method consistsof qiyas, istihsan, maslahah mursalah, istishab, 'urf, and sadd dzarai'. Ijtihad hascontinued to develop from the time of the Prophet Muhammad to the present day.Therefore, the historical description of ijtihad can serve as a benchmark to see theimportance of ijtihad's position in the present context which is marked by changes invarious fields of life.Keyword: Device, ijtihad, study of uṣūl fiqh

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