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Universitas Pembangunan Panca Budi Medan
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PEMIKIRAN MU’TAZILAH Elpianti Sahara Pakpahan
Jurnal Ilmiah Al-Hadi Vol 2 No 2 (2017): JURNAL Ilmiah AL-HADI
Publisher : Lembaga Jurnal dan Seminar Universitas Pembangunan Panca Budi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54248/alhadi.v2i2.149

Abstract

Literally the word Mu'tazilah comes from I'tazalah which means separating or separating oneself which means also away or distancing themselves. Technically the term Mu'tazilah refers to two classes, namely: Thefirst group emerged as a pure political responses, this group grew as political neutrals, especially in the sense of being soft in dealing with the opposition between Ali bin Abi Talib and his opponents, especially Mu'awiyah, Aisyah, Thalhah and Abdullah bin Zubeir. It was this group that was originally called the Mu'tazilites because they distanced themselves from the issue of khilafah dispute. This group is neutral without the stigma of theology. The second group emerged as a response to the theological problems that developed among the Kharijites and Murji'ahs due to the events of Tahkim. This group emerged because they differed with the Khawarij and Murji'ah groups about giving the pagan status to the big sinner. This discussion topic is about: The perpetrator of the great sin, faith and kufr, the deeds and deeds of man, the nature of God, the absolute will of God and the justice of God.
PENGHARAMAN RIBA DALAM ISLAM Elpianti Sahara Pakpahan
Jurnal Ilmiah Al-Hadi Vol 4 No 2: Juli 2018
Publisher : Lembaga Jurnal dan Seminar Universitas Pembangunan Panca Budi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54248/alhadi.v4i2.740

Abstract

Riba is always to be the interesting thing from classics until modern in academics or business. But now the usury still has been done in other activities, as good in buying and selling activities, account payable activities, and other transactions. In the mu’amalah (Islamic economics), the usury not only seen as an unlawful thing to do, but acts that do not have morality for users. The forbidden of usury did not happen inthe past, even though before Islam the other religion likes (Yahudi and Nasrani) forbid that practice. Besides that, the usury needs explanation concretely in that history of development in Islamic law, and the effect of usury practice. The usury in addition not accompanied by exchange compensation is prohibited by the Al-Quran. Basically the usury divided into two, the usury because of payable activities and the usury relates to buying and selling activities. The prohibition of usury in the Qur’an is given step by step. The first step describes the negative things in usury, (QS. Ar-Rum: 39). The second is about the blackness gesture of usury through the Yahudi in usury practice (QS, An-Nisa’: 160 161). The third, the Al-Qur'an explicitly forbid the usury doubled (QS: Ali Imran: 130-131). The fourth, the prohibition of riba totally in all ways (QS. Al-Baqarah: 275-280). In the Moslem, the usury is forbidden because it is not good in the aqidah side, religion,attitude, economics, and politics. The study regarding the nature of the prohibition of usury needs to be conveyed to get blessings and mercy from all forms of transactions in Islam in order to achieve Islam as Rahmatan Lil Alamin.
PANDANGAN ULAMA TENTANG ZAKAT PROFESI Elpianti Sahara Pakpahan
Jurnal Ilmiah Al-Hadi Vol 3 No 2 (2018): JURNAL Ilmiah AL-HADI
Publisher : Lembaga Jurnal dan Seminar Universitas Pembangunan Panca Budi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54248/alhadi.v3i2.350

Abstract

Zakat is a pillar of Islam that has an Islamic socio-economic character. Therefore the scholars of fiqih spill his attention by discussing the zakat profession. The fiqh scholars interpret the verse verses related to zakat, such as surah Al-Baqarah: 267, surah at-Taubah: 34, 60, and 103 and other verses. Zakat profession is not known at the time of the Prophet SAW. Zakat profession is the ijtihad of the scholars of today who depart from ijtihad that has enough basis and a strong reason. Among the contemporary scholars who argue the existence of professional zakat is Shaykh Abdur Rahman Hasan, Sheikh Muhammad Abu Zahrah, Sheikh Abdul Wahab Khalaf and Shaykh Yusuf Qardhawi. They argue that all income through professional activities such as physicians, consultants, artists, accountants, notaries, etc., when it reaches nishab, it is obligatory to pay zakat.
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