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PINJAMAN EMAS PADA UPK AMANAH SYARIAH DALAM PERSPEKTIF HUKUM ISLAM Mahdalena Nasrun; Bustamam Usman; Yana Ilham Sari
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol 1 No 1 (2020): Al-Mudharabah : Jurnal ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v2i1.817

Lembaga-lembaga yang bergerak dibidang permodalan memiliki sistem atau cara tersendiri dalam menyalurkan modal, seperti pada UPK Amanah Syariah yang merupakan lembaga pengelola kegiatan untuk mengatasi dan membantu dalam bidang ekonomi, dilakukan secara swadaya dalam mengembangkan kesejahteraan masyarakat. Permodalan yang diberikan dalam bentuk pinjaman atau hutang-piutang dengan objeknya emas. Fokus permasalahan dalam penelitian ini adalah bagaimana pertimbangan UPK Amanah Syariah memberikan pinjaman dalam bentuk emas, penetapan bagi hasil dari tambahan jasa pinjaman dan bagaimana tinjauan ekonomi Islam terhadap pengelolaan bagi hasil dalam praktik pinjaman emas pada UPK Amanah Syariah. Penelitian ini merupakan penelitian lapangan dengan melakukan wawancara dan dokumentasi, adapun metode analisis data adalah deskriptif kualitatif. Penelitian ini menyimpulkan pertama pertimbangan pemberian pinjaman dalam bentuk emas karena berdasarkan hasil musyawarah beberapa pihak yang menghasilkan konvensi dari UPK konvensional ke UPK Amanah Syariah untuk menghindari adanya riba. Kedua Jasa yang ditetapkan adalah 10% pertahun lebih rendah dari sebelumnya yaitu 18%. Praktik yang dilakukan pada saat ijab qabul menggunakan akad murabahah. Peminjaman dan pengembalian sesuai dengan emas pada akad.

BAGI HASIL DALAM BIDANG PERTANIAN DI INDONESIA Mahdalena Nasrun
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol 2 No 1 (2021): Al-Mudharabah : Jurnal ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v3i1.1308

Bagi hasil di bidang pertanian telah dipraktikkan di sebagian besar daerah Indonesia dengan berbagai macam corak; musaqah, al-muzara’ah, al mukhabarah. Hanya saja, khususnya hasil pertanian belum mampu bersaing dengan produk pertanian negara lain. Hal ini dapat dibuktikan dengan membandingkan produk-produk pertanian lokal dan luar di pasar modern maupun tradisional. Selain pada produk, permasalahan utama juga pada kesejahteraan petani. Penelitian ini menggunakan metode tematik pada hadis al-muzara’ah dan al-mukhabarah. Hasil penelitian dengan menggunakan metode hadis tematik menunjukkan ada perbedaan pemahaman di kalangan ulama. Bagi hasil di bidang pertanian ini memiliki dua pemahaman, yaitu membolehkan dan melarang. Praktiknya di Indonesia mengikuti aliran atau paham dari Ibnu Abbas, imam Nawawi dkk yang membolehkan adanya bagi hasil dalam bidang pertanian dengan bagian tertentu

PENENTUAN NILAI MAHAR RASULULLAH SAW TERHADAP ISTRI-ISTRINYA Mahdalena Nasrun
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol 3 No 1 (2022): Al-Mudharabah : Jurnal Ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v4i1.2018

KEHUJJAHAN HADĪṠ I’MAL LIDUNYĀ KAANNAKA TA’ISḤU ABADAN WA’MAL LIAKHIROTIKA KAANNAKA TAMŪTU : Godan Sebagai Dalil Etos Kerja Nasrun, Mahdalena
Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah Vol. 3 No. 2 (2022): Al-Iqtishadiah: Jurnal Hukum Ekonomi Syariah
Publisher : Program Studi Hukum Ekonomi Syariah Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/iqtishadiah.v3i2.2369

I’mal liddunyā kaannaka ta’īsyu abadan, wa’mal liākhirotika kaannaka tamūtu godan very famous often quoted in various scientific articles. Whereas in fact, after reviewed furthermore this hadīṡ contradicts with the texts of the al-quran. The question in this research is whether this is a hadīṡ? how is the hujjah hadīṡ i'mal liddunyaa kaannaka?. This research including a research library with approach a critical theory of matan hadīṡ. The results of the research show that this is not a hadīṡ, it is not found in the hadīṡ mu'tabar book; kutub al-tis'ah.Therefore this is just an expression (aṡar), in terms of sanad it is not marfu', not hadīṡ la ashla lahu. The source of this aṡar is thought to be from Ibn 'Umar, from Ali bin Abi Talib ra, from the words of 'Umar bin al-As. Matan criticism theory is used to evaluate aṡar, including its in not applicable (gair ma'mul bih). Contrary to a higher dalil, namely the al-quran. QS aż-Żāriāt verse 56 explains the essence of the purpose of human creation, namely to worship Allah SWT. In rhythm with QS al-Jumuah (62): 10) the order after praying is to seek sustenance. Likewise the same command to be balanced between the affairs of the hereafter and the world in QS al-Qaṣaṣ (28): 77. These verses are rules, guidelines, the spirit of motivation in carrying out every activity of human life in the world.

Perubahan Sosial Budaya Masyarakat Arab Jahiliyyah (Ditinjau Dari Fiqhalhadits) Nasrun, Mahdalena
Al Mabhats : Jurnal Penelitian Sosial Agama Vol 1 No 1 (2016): Al-Mabhats : Jurnal Penelitian Sosial Agama
Publisher : Lembaga Penelitian dan Pengabdian Masyarakat IAIN Lhokseumawe

Show Abstract | Download Original | Original Source | Check in Google Scholar

Social and cultural life Arab jahiliyyah society changed through the process of diffusion. This means that Muhammad SAW brought Islam started preaching of those nearby and continues to others. On the name of religion, the changing social and cultural life of the society in this case is not differentiated between the period of Mecca and Medina. The question iswhat isthe purpose of thesocio-cultural changes? howsocial and cultural changes in Arab jahiliyah society reviewed fiqhal-Hadith?. The results ofthis study; First, socio-culture is the product ofthought, emotion and human initiativein full of their need sandlargely followed thepractice that has been done ancestors. Second,social and cultural lifeof Arab jahiliyah society contained inthe hadithis classified, among others; language, knowledge systems, socialorganization, equipment of life systemsandtechnology, livelihoodsystems, the religious, and the arts. Social and culturallife of theArabjahiliyah society is omitted, repaired, maintained and thereis new.

PINJAMAN EMAS PADA UPK AMANAH SYARIAH DALAM PERSPEKTIF HUKUM ISLAM: (Studi di Kecamatan Samatiga Kabupaten Aceh Barat) Mahdalena Nasrun; Bustamam Usman; Yana Ilham Sari
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol. 1 No. 1 (2020): Al-Mudharabah : Jurnal ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v2i1.817

Lembaga-lembaga yang bergerak dibidang permodalan memiliki sistem atau cara tersendiri dalam menyalurkan modal, seperti pada UPK Amanah Syariah yang merupakan lembaga pengelola kegiatan untuk mengatasi dan membantu dalam bidang ekonomi, dilakukan secara swadaya dalam mengembangkan kesejahteraan masyarakat. Permodalan yang diberikan dalam bentuk pinjaman atau hutang-piutang dengan objeknya emas. Fokus permasalahan dalam penelitian ini adalah bagaimana pertimbangan UPK Amanah Syariah memberikan pinjaman dalam bentuk emas, penetapan bagi hasil dari tambahan jasa pinjaman dan bagaimana tinjauan ekonomi Islam terhadap pengelolaan bagi hasil dalam praktik pinjaman emas pada UPK Amanah Syariah. Penelitian ini merupakan penelitian lapangan dengan melakukan wawancara dan dokumentasi, adapun metode analisis data adalah deskriptif kualitatif. Penelitian ini menyimpulkan pertama pertimbangan pemberian pinjaman dalam bentuk emas karena berdasarkan hasil musyawarah beberapa pihak yang menghasilkan konvensi dari UPK konvensional ke UPK Amanah Syariah untuk menghindari adanya riba. Kedua Jasa yang ditetapkan adalah 10% pertahun lebih rendah dari sebelumnya yaitu 18%. Praktik yang dilakukan pada saat ijab qabul menggunakan akad murabahah. Peminjaman dan pengembalian sesuai dengan emas pada akad.

BAGI HASIL DALAM BIDANG PERTANIAN DI INDONESIA: Kajian Hadits Tematik Nasrun, Mahdalena
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol. 2 No. 1 (2021): Al-Mudharabah : Jurnal ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v3i1.1308

Bagi hasil di bidang pertanian telah dipraktikkan di sebagian besar daerah Indonesia dengan berbagai macam corak; musaqah, al-muzara’ah, al mukhabarah. Hanya saja, khususnya hasil pertanian belum mampu bersaing dengan produk pertanian negara lain. Hal ini dapat dibuktikan dengan membandingkan produk-produk pertanian lokal dan luar di pasar modern maupun tradisional. Selain pada produk, permasalahan utama juga pada kesejahteraan petani. Penelitian ini menggunakan metode tematik pada hadis al-muzara’ah dan al-mukhabarah. Hasil penelitian dengan menggunakan metode hadis tematik menunjukkan ada perbedaan pemahaman di kalangan ulama. Bagi hasil di bidang pertanian ini memiliki dua pemahaman, yaitu membolehkan dan melarang. Praktiknya di Indonesia mengikuti aliran atau paham dari Ibnu Abbas, imam Nawawi dkk yang membolehkan adanya bagi hasil dalam bidang pertanian dengan bagian tertentu

PENENTUAN NILAI MAHAR RASULULLAH SAW TERHADAP ISTRI-ISTRINYA: Tela’ah Hadis Mahar dalam Sunan Abu Dawud No Indeks 2105, 2106 Mahdalena Nasrun
Al-Mudharabah: Jurnal Ekonomi dan Keuangan Syariah Vol. 3 No. 1 (2022): Al-Mudharabah : Jurnal Ekonomi dan Keuangan Syariah
Publisher : Prodi Hukum Ekonomi Syariah, Fakultas Syariah dan Hukum, UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/al-mudharabah.v4i1.2018

The Validity of Ijab Kabul Pronunciation in the View of Aceh Singkil Scholars: Keabsahan Pengucapan Ijab Kabul Menurut Pandangan Ulama Aceh Singkil Nasrun, Mahdalena; Shalawati, Shalawati
El-Hadhanah : Indonesian Journal Of Family Law And Islamic Law Vol. 1 No. 1 (2021): El-Hadhanah: Indonesian Journal of Family Law and Islamic Law
Publisher : Prodi Hukum Keluarga Fakultas Syariah dan Hukum UIN Ar-Raniry

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/hadhanah.v1i1.1617

The pronunciation of Ijab Kabul is a phenomenon that the Aceh Singkil Ulama respond to in contradiction, so that it becomes an interesting material to be discussed according to the Aceh Singkil Ulama. The research question in this thesis is, How is the legal consent in marriage according to the views of the Aceh Singkil Ulama. And what is the legal basis used by the Aceh Singkil Ulama against the conditions for the validity of the consent and acceptance in the marriage contract. In the discussion of this thesis using (Field research). The data sources are primary data sources and secondary data sources. Based on the research results obtained show that; First, the pronunciation of Ijab Kabul is something that is easy to pronounce, not to be complicated for men and the Aceh Singkil Ulama make it easier to pronounce the Ijab Kabul for those who carry out this marriage, namely being able to use their own language (regional language), the most important thing is not to deviate from the meaning of marriage. (al-zawaj). Second, the legal basis regarding the pronunciation of consent and consent in Surah Az-Zariyat verse 49 "And we created everything in pairs so that you remember the greatness of Allah", that Allah has indeed promised in the Qur'an every creature on this earth was created. by God in pairs. And marriage is a job that is recommended for men who are able to get married so hasten to get married. And in the Qur'an it is also explained in Surah Al-Maidah verse 1 "O you who believe! Fulfill promises. Livestock is lawful for you, except what will be mentioned to you, by not making hunting lawful when you are in ihram (Hajj or Umrah). Verily, Allah sets the law according to what He wills." From the explanation above, it can be concluded that the pronunciation of marriage is something that is easy to say and a job that is recommended by Allah SWT.

The Legal Proportion of Bequests in Hadith And Islamic Economics: Implications For Family and Social Welfare Nasrun, Mahdalena
El-Sunan: Journal of Hadith and Religious Studies Vol. 3 No. 1 (2025): April
Publisher : Prodi Ilmu Hadis Fakultas Ushuluddin dan Filsafat UIN Ar-Raniry Banda Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar

A bequest (waṣiyyah) is a noble act and a source of blessings in Islam, regarded as one of the enduring good deeds (ṣadaqah jāriyah). However, complications may arise when a bequest is made in favor of legal heirs, who already have designated shares in inheritance, including cases where the sole heir is a daughter. Such situations become contentious due to another hadith prohibiting bequests to legal heirs. This raises the question: What is the permissible extent of a bequest when the sole heir is a daughter? How should the hadith forbidding bequests to heirs be interpreted through the lens of Islamic economic jurisprudence, and what are its implications for family and community economics? This study employs a qualitative methodology using both fiqh al-ḥadīth and Islamic economic approaches. The findings reveal that a bequest is considered excessive if it exceeds one-third of the estate. The primary hadith governing this ruling is ṣaḥīḥ and included in the authoritative Kutub al-Tis‘ah. Conversely, the hadith prohibiting bequests to heirs without their consent is graded as ḥasan li-ghayrih and lacks the criteria for ṣaḥīḥ classification according to Imam al-Bukhārī, although it is transmitted through multiple chains. In cases where the sole heir is a daughter, she receives her prescribed share and may also benefit from the residual portion (ʿaṣabah) within the permissible one-third bequest. This ruling reflects the Prophetic vision to uphold justice in economic distribution and protection of vulnerable groups, such as daughters, aligning with the objectives of the Sharīʿah (maqāṣid al-sharīʿah), particularly the preservation of wealth (ḥifẓ al-māl) and lineage (ḥifẓ al-nasl). Islamic economics is founded not on socialism or capitalism, but on five core values: tawḥīd (monotheism), nubuwwah (prophethood), khilāfah (vicegerency), ʿadl (justice), and maʿād (accountability in the hereafter). Within this framework, the prohibition of bequests to heirs can be reinterpreted as an opportunity to strengthen economic stability in families and society, especially in special cases such as children with disabilities, adopted children, foster parents, and others.

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