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<![CDATA[Zakat Mal dalam Perspektif Hadis Maudhu'iy ]]>
<![CDATA[Hamzah Hamzah]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 11 No 1 (2019): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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DOI: 10.47945/tasamuh.v11i1.177
<![CDATA[One of the major problems that the developing countries face is the lack of state revenues to cover all required expenses. Zakat is completely different from taxes, because it is a direct solution for poor people because it goes with the same type of property from the rich to the poor (not like the most of the poverty reduction programms which go in shape of projects for the poor), also Zakat has its own fixed resources and fixed legal channels of spending. Zakat is considered a form of charity that must be paid from a person`s wealth (when his/her wealth exceeds or reaches a “specific amount” of money (or othertypes of wealth like gold) So when the wealth reaches this level or (the specific amount ) the person who owns this wealth should pay a specific amount for the poor and this amount goes to the poor named Zakat. At the time of prophet Mohamed, he was sending the officials to collect money of Zakat, as it was mentioned for example , when he sent Muaaz Ibnu Jabal to govern Yemen, he ordered him to collect money of Zakat. Also in the time of the second gonernant in Islam (Khalifah). At the time of the third Khalifah Umar, where the state was expanded, Umar still interes ed in collecting Zakat but with a new way in terms of two perspectives, first collecting it from both outward and inward money, second by establishing “a Zakat organization” to be the ideal solution in dealing with Zakat. At the time of umar the revenues of Zakat became a huge amount, until Umar decided to give a salary for The periods after that the governants were not interested so much to collect Zakat by themselves and from the outward and inward money, because total toll became very huge so they decided to leave this mater up to the eligible Muslims to pay their Zakat, but in the later on periods of time the Muslims became less aware by the religious practises so the total toll of Zakat became less than periods of the prophet and Khalifah and not sufficient to satisfy the basic needs of the poor in the Muslim countries. To conclude from that, the best total yield of Zakat was happened when it was collected and distributed through an organization with a great attention from the leader of the state, so this paper will be describe about zakat persepective Hadis Maudu’ in the first time of Islam.]]>
<![CDATA[Riba versus Sedekah ]]>
<![CDATA[Trisno Wardy Putra]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 11 No 1 (2019): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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DOI: 10.47945/tasamuh.v11i1.178
<![CDATA[The focus of this discussion concerns the Usury Versus Alms. The purpose of this study is to provide an explanation of how the sharia views towards usury and alms and to find out how the effects of usury and alms. This research is in the form of a comparison between usury and alms in the view of the Qur'an and the Sunnah and through the opinions of the scholars and interpreters of usury and alms. The results of the discussion stated that usury is an activity that is forbidden in the Sharia and will not add to the side of Allah SWT. Furthermore alms is a religious activity that Allah SWT commands to Muslims and of course people who do alms will be receive multiple reward. The impact of usury will have a negative effect comparing to giving charity that gives a positive effect both in personal, economic and social aspects of the community.]]>
<![CDATA[Implimentasi Sistem Bunga dan Bagi Hasil Terhadap Kinerja Keuangan Perbankan ]]>
<![CDATA[Surahman Amin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 11 No 1 (2019): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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DOI: 10.47945/tasamuh.v11i1.179
<![CDATA[This research is aimed to know difference of the financial performance of the conventional banking and the syariah banking. Financial is measured by using ratios: ratio of capital to asset deliberated by according to risk, ratio of earning asset which classified to earning asset (KAP. I), ratio of allowance for possible earning losses to classified earning asset ( KAP.II), ratio of net operating income to operating income (NPM) representing proxy from management, ratio of profit before interest and tax to total asset ( ROA), ratio of operating expenses to operating income (BOPO), ratio of current assets to current liabilities and ratio of loan to deposit (LDR). This research use the saturated simple, that all bank of state of the public ownerships (BUMN) and bank of the Muamalat Indonesia, by using data of the secondary publicized by the Bank Indonesia each of semester, between period 2003-2011. The analysis instruments used was Multivariate Discriminant Analysis (MDA). Results of this research indicate that the CAMEL approach can determine banking financial performance. Pursuant to statistical test really there was financial performance difference between conventional banking and syariah banking, where conventional banking has better finance performance from syariah banking. This research found that CAR dan LDR; significantly differentiate conventional banking finance performance and syariah banking, in which the CAR was the most dominant]]>
<![CDATA[Institusi Riset dan Keilmuan Islam Masa Klasik ]]>
<![CDATA[M. Iqbal Dawami]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 1 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[Muslims responded to the commands of the Prophet to study very much. The time of the Prophet s.a.w. is already growing efforts of informal education, which puts the mosque as educational institutions.The education system in the mosque and then developed into a madrasa system, known as formal education institutions to transfer the Islamic religious sciences. Non-religious sciences are transferred through informal education. In the past year Abasiyah Bani 750-848 AD, is one of the holders of the rulers of Muslim rule very concerned about science, then became the driving growth of Islamic education. From that moment the Muslims had not made a dichotomy between religious and non-religious sciences. For instance, the establishment of an Academy of Yundi Shapur in Persia Southeast not only makes scientific works, philosophy and translations into language Pahlavi, but also in medicine, mathematics, astronomy, and anyway become a center of research institutes and knowledge centers.]]>
<![CDATA[Faham Emanasi Dalam Filsafat ]]>
<![CDATA[Muhmmad Rusdi Rasyid]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[Emanation becomes the first mover classical philosophy. There are always faced with two contradictory as that work and that done, spirit and matter, the creator and the created. The first mover places outside natural birth, transcendental nature. This understanding implies the ultimate reality which is the source of all things, which is God, which then appear in another reality in the source with the overflow. The human world is an emanation of the soul while the soul is an emanation of the Spirit (Nous), and the spirit of the first emanation from the one (To Hen). World unite, as possessed by the Soul of the World as the emanation of Soul. The world and man is distinguished, but basically everything is permeated by the power and light source, namely the One. The appearance of the home then this is the nature of the origin as the emergence of heat from the embers emergence of light from the light source. Which was the cause and origin of the foundation of everything, and which then emerges from the origin of it by itself without moving, without want, without approval. This article elaborates the world of emanation in general.]]>
<![CDATA[Pemikiran Karl Marx Tentang Dialektika ]]>
<![CDATA[Imam Wahyuddin]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[When Karl Marx was in Paris, Marx began to examine two issues that it raises concrete questions that are not discussed by the socialists. The first problem, why was the French revolution failed? Why did Europe become more away from freedom compared to the period before the revolution? The second problem, what is the significance of a new industrial revolution, great revolution technology in factories, mines, and transportation transform economic life, social and political world which brings with him a wealth for a few people and spreading poverty and alienation for others. To answer these problems in their daily Marx lot of reading and thinking and to learn from the socialists. Socio-economic conditions as well as human culture around the life of Marx are paying attention, where the workers who work not based on the ground of duress. The work was merely a means to satisfy the needs of capitalists manipulate workers to gain Marx’s view that capitalist society is always oppressive humans can only be changed with the revolutionary approach. The spirit of Karl Marx is full concentration on economic science imagination resulting in a new insight and brought back to the philosophy of Hegel. In a text entitled “critique of Hegel’s dialectic and philosophy as a unified” look a philosophy of economic life and interpretation of economic history. Historical materialism and dialectical materialism is the logic of the methodological principles and epistemologies of historical materialism, the philosophy of just criticizing the concepts of historical materialism from a political angle to give the boundary between science and ideological concepts that accompany the new science.]]>
<![CDATA[Kebahagiaan Menurut Para Filsuf ]]>
<![CDATA[Munawir Haris]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[Happiness is not the same as joy or pleasure. The happiness is a condition that lasts (a lasting condition) and not a feeling or emotion that passed. In general, a person may feel happy even though he was suffering from grief, as well as someone who is experiencing chronic unhappiness can also know the moments of joy. Also happiness is not a disposition or attitude merry soul although not denying that these things can help towards happiness. Some people can have such behavior even in the face of disappointment. Someone is perfectly happy because he has a good full and perfect. Perfect happiness that comes and fully satisfy all our desires, while happiness is called incomplete if it does not satisfy all our desires or, suppose can satisfy all the desires, but are not satisfy with fully. To avoid confusion, it should be noted in earnest here that the moral philosophy of happiness natural look only (natural happiness). Natural happiness is satisfying all desires are included and appears on the naked human nature (man’s bare nature). This article talks about the concept of happiness according to the philosophers.]]>
<![CDATA[Konsep Kosmologi Dalam Filsafat ]]>
<![CDATA[Fathur Rahman]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[The discussion about the creation in the study of the philosophers usually is incorporated into the discussion of cosmology. Cosmology is a part of natural philosophy in which the core discusses natural, natural contents and their relationship with each other and with existing existence with absolute. Advanced study of the origin of the universe called cosmogony, now by modern astronomers, cosmogony study the origin and evolution of the universe has expanded into cosmology. Study cosmos of this study is the universe and the objects contained in it that are associated include integration and relations “Three reality” between Gods, the macrocosm and microcosm. Macrocosm term is synonymous with the world that is defined by everything other than Allah. So the use of the term usually is a substitute microcosm macrocosm. Microcosm is a human individual who symbolizes all the qualities that were found in God. So it is natural or whole cosmos is God’s creatures, which include various planets and everything in it is the human individual and social, living and inanimate objects. This article describes the world of cosmology in the view of philosophy]]>
<![CDATA[Kosmologi Agama Islam dan Budha ]]>
<![CDATA[Sanurdi Sanurdi]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[In Islam, the relationship between the individual and the natural environment built by a certain moral perception is derived from God’s creation and the role given to them on earth. These natural components created with diverse by God, and man is a vital part of the creation and to be continuous measured. Human’s role not only toenjoy, use and exploit the natural environment, but also to maintain, protect and support the other creatures. At the same time, Buddha also taught the same thing about 2500 years ago. According to the Buddhist view, the universe is vast, in the universe there is a solar system whose numbers cannot be calculated. According to Buddhism as illustrated in the sermon-sermon addressed to his followers are not contained descriptions of metaphysics or divinity clearly. When Buddha pressed with questions by his disciples about these issues, then he refrains Always with his words as follows: “Therefore, O students who do not regard it as explained everything that I do not explain, and suppose as explained everything that I have explained.”This article compares cosmology in Islamic and Buddhist perspectives]]>
<![CDATA[Pemikiran Filsafat Carl Gustav ]]>
<![CDATA[Romi Setiawan]]>
<![CDATA[ TASAMUH: Jurnal Studi Islam Vol 8 No 2 (2016): Tasamuh: Jurnal Studi Islam ]]>
Publisher : <![CDATA[LPPM IAIN Sorong ]]>
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<![CDATA[Jung’s theory of the complex which is about a set of psychic “psycho-emotional” (feeling toned) that is pressed is the first experimental investigation results in collaboration with Franz Rikin and other scientists in 1904, with the title “Diagnostische Assoziationsstudien”. This work is popular and as a bridge a meeting with Sigmund Freud in 1907 in his writings about dream interpretation, Jung got endorsement on his investigation, Even Freud eventually realized that Jung is the “crown prince” of psychoanalysis and the heir to his throne. Their relationship is not limited to the more intimate friendship, more than it is psychologist’s community. In October 2006 Freud sent his work recently completed entitled Short papers on the theory the neurosis. With Jung reply letter, correspondence conducted in earnest, a very friendly exchange and intimate of the two thinker’s personal as well as scientific reflections for almost more than seven years. But Jung did not fully set and adhered to the theory of Freud. Their relationship was strained in 1909, when both of them went to America. In a meeting, both salty mulls over their dreams, and Freud began to refute the analysis in a way, according to Jung is not elegant. Finally he gave up and suggested that they be stopped debate, if she does not want her authority destroyed. Jung was very disappointed with this incident. The longer Jung increasingly is keen to explore the mythological symbols and religious symbols. This article elaborates Jung’s philosophy of human relations and religion.]]>
