2020 · Book · Koleksi Perpustakaan
Waqf as one of the economic resources in Islam has "extraordinary" potential compared with zakat, infak, and shadaqah. However, the narrow understanding and view of the society on the term of waqf makes it as if it is not "valuable" in the economic context. The existence of cash waqf in the waqf system in Indonesia provides a great opportunity for Muslims to make it as one of the alternatives for economic empowerment of the ummah. People of Regency of Tanah Datar as Luhak Nan Tuo in Minangkabau known as a religious and well-heeled community has waqf land assets that are relatively large and wide enough, but it can not be managed and optimized optimally and maximally. This study tries to describe the potential of cash waqf in Regency of Tanah Datar which is juxtaposed with the potential utilization of the available land waqf. . At the same time, it will also provide a real and targeted program offer for the economic empowerment of the people. The results of the study showed that the potential of cash waqf in Regency of Tanah Datar is Rp. 4 billions / year (Rp 20 billions in 5 years). This figure shows that the cash waqf has "extraordinary" potential as an economic power of the people in Tanah Datar Regency. The offer of economic empowerment program of the people to the existing land waqf assets can be done in the form of agriculture, plantation and livestock development for the poor/underprivileged, as well as the establishment of the Shariah Bussines Center /Waqf Center and Islamic microfinance institutions. The joint program with the local government, Baznas, Nagari (Vilage ) Empowerment Fund, and other endowment agencies in a collaborative and synergic ways will strengthen and accelerate the achievement of the welfare and economic independence of the ummah.
2020 · Book · Koleksi Perpustakaan
2020 · Book · Koleksi Perpustakaan
2017 · Book · Koleksi Perpustakaan
2017 · Book · Koleksi Perpustakaan
Peranan Mahmud Yunus amat terserlah dalam perkembangan dan pembaharuan Islam di Indonesia melalui perbuatan dan pemikirannya, tetapi beliau hanya popular sebagai tokoh pendidikan dan kurang popular sebagai tokoh dalam bidang lain, terutama sebagai tokoh fiqh. Objektif kajian adalah untuk mengetahui dan mengenal pasti riwayat hidup Mahmud Yunus serta memaparkan, menonjolkan, dan menganalisis pemikiran fiqhnya sebagai salah satu representasi daripada fiqh ulama Indonesia. Kajian ini merupakan kajian kualitatif. Data utama diperolehi daripada karya-karya fiqh Mahmud Yunus, manakala data sokongan terdiri daripada kitab-kitab fiqh klasik dan kontemporari serta sumber lain yang bersesuaian, kemudian dianalisis menggunakan teknik analisis kandungan (content analysis) melalui kaedah deskriptif, analitis dan perbandingan. Selain itu, data juga diperolehi daripada pelbagai informan melalui temu bual (indepth interview), kemudian dianalisis, dibahas dan dibentangkan dalam bentuk laporan menggunakan kaedah deskriptif. Hasil kajian menunjukkan bahawa Mahmud Yunus adalah seorang ulama perintis Islam di Indonesia. Di samping popular sebagai tokoh pendidikan, beliau juga boleh dianggap sebagai seorang ulama/mujtahid di Indonesia. Ini dapat dilihat daripada karya-karya, pengalaman antarabangsa, kebolehan lain serta pengakuan ulama terhadapnya. Pemikiran fiqhnya menunjukkan bahawa Mahmud Yunus membahaskan pelbagai aspek kajian dan kandungan dalam ilmu fiqh, terutama yang bersifat asas dan praktikal. Perbahasan fiqh dan contoh yang didedahkan oleh beliau dikemukakan dengan bahasa yang sederhana dan senang difahami selari dengan tahap, tujuan, dan peruntukan karya tersebut. Fiqh isu semasa juga turut menjadi perhatian dalam perbincangannya. Sikap moderat dan terbuka terhadap perbezaan madhhab dapat dilihat dalam penulisan karya-karya fiqh Mahmud Yunus. Rujukan, perbandingan, pandangan, dan ulasan beliau tidak hanya terhad antara empat madhhab sahaja, tetapi diluaskan kepada madhhab lain. Selain itu, beliau juga mengambil pendapat ulama kontemporari dunia untuk dianalisis bagi mewujudkan kemaslahatan dan menolak kemudaratan kepada umat. Seterusnya, pemakaian kaedah fiqhiyyah yang relevan dan muktabar menjadi keutamaan Mahmud Yunus dalam menyokong pemikiran fiqhnya.
2017 · Book · Koleksi Perpustakaan
Ijtihad conducted by Ali ibn Abi Talib continuously to understand in depth the purpose of Islamic law and reason for its implementation, and to realize maslahah (the public good) for human life on earth. This Ijtihad was always supported by nas (the Qur’an’s and Sunnah’s text) and also according to the spirit of Shari’ah. The results of Ali’s ijtihad if linked with the approach and application of maqasid al-shari’ah (the goals and objectives of Islamic law) as the study of usul al-fikih (the methodology of Islamic law) had many similarities. In another sense, Ali ibn Abi Talib was really smart to understand and apply maqasid al-shari’ah in the five types of maslahah, namely faith or religion, life or human self, intellect, lineage or posterity, and property or wealth. Likewise, in the application of the five maslahah, levels and priorities in the form daruriyyat (the essential benefits), hajjiyyat (the complementary benefits), and tahsiniyyat (the embellishment benefits) was always be considered by him. On the other hand, if there was a clash between one maslahah with another maslahah, Ali ibn Abi Talib solved it by consideration of the level and priority in the implementation of maslahah to be realized.
