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All Journal Jurnal Studi Agama Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora I-PHILANTHROPY: A Research Journal on Management of Zakat and Waqf Al-Shamela : Journal of Quranic and Hadith Studies El-Mubarak: Islamic Studies Journal
Raden Ayu Erika Septiana
Universitas Islam Negeri Raden Fatah Palembang
Religion Humanities Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Languange, Linguistic, Communication & Media Social Sciences Other

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POLITIK KEMATIAN DALAM TAFSIR PRAKSIS STUDI KONSTALASI POLITIK FAKEM PALEMBANG DARUSSALAM DI ERA PILKADA KOTA PALEMBANG Raden Ayu Erika Septiana
Jurnal Studi Agama Vol 2 No 1 (2018): Jurnal Studi Agama
Publisher : Program Studi Studi Agama Agama Fakultas Ushuluddin dan Pemikiran Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jsa.v2i1.3049

Abstract

As a majority religion, Islam has a special attraction for political actors. Because of the general behavior of Indonesian society based on the teachings contained in the Koran and al-Hadith. In the Indonesian political constellation, attracting public sympathy cannot be obtained easily and cheaply. Voice acquisition is sometimes not worth the effort that has been made. FAKEM Palembang Darussalam, is a phenomenon that teaches social power and its interaction with politics has provided valuable teaching that Islam with the teachings of help helps it can provide a way of establishing a political force that cannot be ignored
KONTENPLASI MASYARAKAT MUSLIM MELAYU PALEMBANG DALAM TANTANGAN EKONOMI GLOBAL Raden Ayu Erika Septiana; Raden Ayu Ritawati
Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora Vol. 23 No. 2 (2019): Majalah Ilmiah Tabuah : Ta`limat, Budaya, Agama dan Humaniora
Publisher : Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (379.622 KB) | DOI: 10.37108/tabuah.vi.242

Abstract

Along with the fast flow of change and the strong acculturation process of Palembang Malay Muslim community, Malay culture is like a ship that sails in the middle of a storm. This is based on the fact that our development places too much emphasis on material aspects that have given birth to an imbalance in the behavior patterns of the Palembang Malay Muslim community, which has increasingly been eroded by economic globalization. Excessive material competition has produced anomicous societies. The embodiment of the way the Palembang Malays behave is also reflected in their work ethic which can be roughly seen from the social structure and norms of the community. The purpose of this study is to determine the extent to which the global economy has the potential to obscure the Malay identity and the pure Muslim identity. The qualitative approach was chosen using the method of field research carried out in an effort to understand the symptoms in such a way as a phenomenon that is not external expressed through their views. The results of this study found the fact that enthusiasm and work ethic were actually not reflected in most Palembang Malay Muslim communities. Malay and Islamic relations actually obscure the role and competitiveness of the community in the practice of social relations and in earning a living. Religion is still considered as an element of local culture which is concentrated in the form of traditional customary behavior, not as a foothold, direction and way of life. Indeed religion serves to encourage humans to get involved in economic roles and behavior, because religion can reduce anxiety and fear not too found in this study. Where the aftereffect of this condition arises a generation that is deprived of values, a generation that is fragile from the spiritual aspect, easily influenced, not easily cared for and loses its cultural footing.
Intensitas Petani Karet Di Kabupaten Banyuasin Dalam Pemenuhan Zakat Perdagangan Raden Ayu Ritawati; Raden Ayu Erika Septiana
Jurnal I-Philanthropy Vol 2 No 2 (2022): I-PHILANTHROPY:A Research Journal On Management Of Zakat and Waqf
Publisher : Prodi Manajemen Zakat dan Wakaf Fakultas Ekonomi dan Bisnis Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/iphi.v3i2.15060

Abstract

Zakat on traded plantation products is one type of zakat assets that must be paid by a Muslim. So, when a farmer harvests the fruit of his plantation, and gains from trading the produce, there are other Muslim rights and his wealth is deserving of zakat. In general, rubber plantation farmers in Banyuasin Regency are private property whose business is cultivated personally or paid for by others. From ancient times until now, it turns out that almost all rubber plantation farming communities in Banyuasin Regency still have no awareness of paying zakat from the rubber sap trade. Whereas from here the economy can also move and the community will benefit from the round of trade zakat funds. This research is a qualitative research type and is carried out in depth analysis on subjects and objects that actually occur in villages in Bayuasin Regency as study material that strengthens the findings. this, where information should be easy to obtain and people's personal awareness is increasingly evident. The findings obtained even though the average rubber plantation community in Banyuasin Regency is Muslim and carries out religious orders, their understanding of the types and importance of tithing is still lacking. In fact, the intensity of the obligation to give a small amount of his income from the rubber latex trade is still very low. This is apart from the reason that the income of the majority of these plantation farmers is unstable, the factor is low education and understanding of religious orders is still lacking. This fact is exacerbated when there has not been much socialization of the existence and use of official Zakat Collection Units (UPZ) at each mosque in the villages with the availability of trained officers who are willing to take care of the calculation and receipt of zakat from the rubber latex trade, causing rubber farming communities to be increasingly reluctant to pay zakat from their rubber latex trade. Zakat on traded plantation products is one type of zakat assets that must be paid by a Muslim. So, when a farmer harvests the fruit of his plantation, and gains from trading the produce, there are other Muslim rights and his wealth is deserving of zakat. In general, rubber plantation farmers in Banyuasin Regency are private property whose business is cultivated personally or paid for by others. From ancient times until now, it turns out that almost all rubber plantation farming communities in Banyuasin Regency still have no awareness of paying zakat from the rubber sap trade. Whereas from here the economy can also move and the community will benefit from the round of trade zakat funds. This research is a qualitative research type and is carried out in depth analysis on subjects and objects that actually occur in villages in Bayuasin Regency as study material that strengthens the findings. this, where information should be easy to obtain and people's personal awareness is increasingly evident. The findings obtained even though the average rubber plantation community in Banyuasin Regency is Muslim and carries out religious orders, their understanding of the types and importance of tithing is still lacking. In fact, the intensity of the obligation to give a small amount of his income from the rubber latex trade is still very low. This is apart from the reason that the income of the majority of these plantation farmers is unstable, the factor is low education and understanding of religious orders is still lacking. This fact is exacerbated when there has not been much socialization of the existence and use of official Zakat Collection Units (UPZ) at each mosque in the villages with the availability of trained officers who are willing to take care of the calculation and receipt of zakat from the rubber latex trade, causing rubber farming communities to be increasingly reluctant to pay zakat from their rubber latex trade.
Cash Wakaf Cash Waqf Behavior Supports Mental Health And Community Economy Raden Ayu Ritawati; Raden Ayu Erika Septiana
Jurnal I-Philanthropy Vol 3 No 2 (2023): I-PHILANTHROPY:A Research Journal On Management Of Zakat and Waqf
Publisher : Prodi Manajemen Zakat dan Wakaf Fakultas Ekonomi dan Bisnis Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/iphi.v3i2.20115

Abstract

Cash waqf is the main potential in driving people's economic behavior. Its presence is also a solution in overcoming all mental health and economic problems of the ummah. Various Muslim countries in the world have implemented the potential of this cash waqf to overcome various healthy dan economic problems. Utilization of cash waqf can be carried out both productively and non-productively in various interests for the healthy and welfare of the community in general. Nazhir's role is central in cash waqf. The nature of cash waqf is not an obligation. Money as a basic asset (ashal/mauquf alaih) cannot be reduced or used up. Money must be transferred into productive assets that flow many benefits in a sustainable manner. This qualitative research seeks to provide a descriptive discourse on the application of contemporary fiqh. Where cash waqf can be managed with productive investment schemes such as mudharabah, musyarakah, ijârah and murabaha. All of this with the intention of profitably benefiting both parties. Then this profit will be used for the mental health and benefit of society at large while maintaining the basic value of the waqf property. While non-productive management can be carried out by constructing buildings/buildings as socio-religious infrastructure, such as places of worship, educational facilities, health, plantations, fisheries and other social facilities. While the management of financial services can be collaborated with other public financial sources such as the use of zakat, infaq and alms funds whose management is utilized for the benefit of increasing the welfare of the community in general.
REKAYASA EKONOMI KONSUMSI BERBASIS HADIS MI’DAH: IMPLIKASI EFISIENSI FINANSIAL PRIBADI RUMAH TANGGA DAN PENGUATAN STABILITAS EKONOMI MASYARAKAT Raden Ayu Ritawati; Raden Ayu Erika Septiana
El-Mubarak: Islamic Studies Journal Vol. 3 No. 1 (2026): El-Mubarak - Islamic Studies Journal
Publisher : CV. Cendekiawan Muda Sriwijaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70656/emisja.v3i1.807

Abstract

Excessive consumption patterns not only have the potential to weaken household financial resilience but are also associated with increased health risks and broader economic burdens on society. Islam offers a principle of consumption moderation through the prohibition of israf in the Qur’an and the guidance on proportional stomach capacity found in the Hadith of Mi’dah. This study aims to analyze the application of consumption moderation based on the Hadith of Mi’dah in improving the efficiency of household food expenditure and to develop a simulation of financial surplus utilization to support the wider community economy. This study employed a mixed-methods approach using a sequential exploratory design. The first stage applied a qualitative approach through thematic interpretation of Qur’anic verses, the Hadith of Mi’dah, and Islamic economics literature. The second stage employed a one-group pretest–posttest pre-experimental design involving 30 Muslim household heads in the urban area of Palembang, with monthly household incomes ranging from IDR 5,000,000 to IDR 10,000,000. The intervention was conducted over 30 days by controlling meal portions and reducing the consumption of non-essential food items. The descriptive findings indicate that average monthly food expenditure decreased from IDR 2,750,000 to IDR 1,850,000, resulting in savings of IDR 900,000 per household and an efficiency rate of 32.7%. The largest reduction occurred in lifestyle-related food expenditure, including snacks, fast food, and café consumption. A simulation of the allocation of part of the financial surplus shows the potential to mobilize IDR 4,500,000 per month in ZISWAF funds and IDR 12,000,000 per month in sharia-compliant investments from the 30 participating households. These findings suggest that the Hadith of Mi’dah can be conceptualized as a principle of consumption moderation that supports the protection of life and wealth. Nevertheless, its effects on public health, employment creation, and the reduction of the burden of public healthcare financing remain potential rather than empirically established outcomes. Further studies employing larger samples, longer research periods, and more robust research designs are therefore required.
Israf Revisited: A Gadamerian Fusion of Horizons in Tafsir Al-Azhar and Tafsir Al-Mishbah Ahmed Hafiz Al Fikri; Halimatussa'diyah Halimatussa'diyah; Raden Ayu Erika Septiana; Kusnadi Kusnadi; Ahmad Syarif Hidayatullah
Al-Shamela : Journal of Quranic and Hadith Studies Vol. 4 No. 1 (2026): Al-Shamela : Journal of Quranic and Hadith Studies
Publisher : CV. Doki Course and Training

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61994/alshamela.v4i1.2360

Abstract

This study examines the Qur'anic concept of israf (excess) through Hans-Georg Gadamer's fusion-of-horizons hermeneutics, comparing the interpretations found in Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Mishbah by M. Quraish Shihab. Because israf spans personal, social, and structural domains, its contemporary significance cannot be captured through descriptive comparison alone. A Gadamerian reading of Tafsir Al-Azhar and Tafsir Al-Mishbah is important because the two works emerge from different Indonesian historical horizons, enabling a dialogical account of how Qur'anic meaning is rearticulated across changing contexts. This qualitative library research analyzes seven israf verses across six thematic clusters (QS. An-Nisa [4]: 6; Al-An'am [6]: 141; Al-A'raf [7]: 31 and 81; Al-Furqan [25]: 67; and Ash-Shu'ara [26]: 151–152) through four stages of Gadamerian hermeneutics: historical reading, pre-understanding, fusion of horizons, and contemporary application. The findings show that both exegetes agree that israf constitutes transgressing reasonable limits, extending from the personal-consumptive, moral-behavioral, and fiduciary domains to the structural-political domain, while differing in emphasis: Tafsir Al-Azhar foregrounds socio-agrarian responsibility and leadership legitimacy within mid-twentieth-century Indonesia, whereas Tafsir Al-Mishbah foregrounds spiritual motive, structural justice, and wasathiyyah, reflecting late-twentieth- to early-twenty-first-century discourse. The fusion of these two interpretive horizons is relevant to contemporary issues, particularly social-media flexing and frugal living, as well as accountability in the management of public and fiduciary resources, and contributes a multidimensional hermeneutic reading of israf that connects personal ethics, social responsibility, and structural accountability within contemporary Indonesia, thereby reaffirming the Qur'anic message as shalih li kulli zaman wa makan (valid for every time and place).
Co-Authors Ahmad Syarif Hidayatullah Ahmed Hafiz Al Fikri Halimatussa’diyah Halimatussa’diyah Kurnia Illahi Kusnadi Kusnadi Lukmanul Khakim Raden Ayu Ritawati rahman, pathur Salma Khoerotu Syarifah