The philosophical value of the security is a very great value, which comes from Allah SWT, which is given to his creatures, and humans as the bearer of the highest mandatory value to carry out, maintain and implement it, with security between humans there will be a belief and this trust will ultimately cultivate an inner calm or soul. To find out and measure philosophical values of the trust in both conventional and Islamic banking, then in this study will present the results of the study with respondents divided into two groups, the first group is those with a bachelor's degree in general and the second group is those who have S2 degrees and doctoral candidates for Islamic Economics. Quantitative research methods, with frequency distribution and cross-tabulation of selected variables with data analysis using SPSS. Based on the results of the study, the values of security from the highest to the lowest are: In the first group of respondents, the values of security from the highest to the lowest are: (1) Value of Maintaining Trustworthiness, Islamic Banks get a value of 4.42 and a conventional bank of 3.67. (2) The value of responsible Islamic banks is 4.00 and conventional banks are 3.08. (3) The value of maintaining bank secrets, Islamic Banks is 3.92 and conventional banks are 3.83. (4) The trust value of Islamic Banks is 3.58 and conventional banks are 2.42. (5) Honest Value, carrying out the assignment of 2.17 for Conventional Banks and (6) Trust value in delivering messages 3.33 for Conventional Banks at Islamic Banks has the same value of 3.42. In the second group of respondents (1) The value of safeguards of customer secrets, Islamic banks get the highest value of 4.70. whereas Conventional Bank 4.0. (2) The value of guarding the customer's trust, Islamic banks get a value of 4.50 and Conventional Bank 3.60. (3) Value of liability, Islamic banks 4.40 and Conventional Banks 3.90. (4) Value can be trusted, Islamic banks get a value of 4.20, and Conventional Banks 3.40. (5) The value of honesty and ability to perform tasks, Islamic banks get a value of 4.10, while in conventional banks is the lowest value of 1.70.
Spiritual Quotient (SQ), which is the foundation needed to function Intelligent Quotient (IQ) and Emotional Quotient (EQ) effectively. Even SQ is the highest intelligence. So that humans who have high SQ are a category of people who have noble morals. So Islamic education will play a role in aspects of humanity which can actually be maximized through SQ sensitivity. This study is intended to answer the following problems: (1) What is the General Concept of Spiritual Quotient? (2) What is the Concept of Spiritual Quotient in the Perspective of Islamic Education? These problems are discussed through library data collection, reading, taking notes, and processing research materials. This scientific work is a type of library research research, which is a series of activities related to the methods of collecting library data, reading, taking notes, and processing research materials which are library research or pure research. All data were analyzed using a philosophical approach. This study shows that: (1) Spiritual intelligence (SQ) means the ability to know and understand ourselves fully as spiritual beings and as part of the universe. Having spiritual intelligence means that we fully understand the meaning and essence of the life we live and where humans are going. Based on these two concepts, it shows that Western SQ is more oriented towards the completion and achievement of world happiness, while Islamic SQ is more about achieving happiness in the world and the hereafter. If both are used ideally, SQ can be implemented in order to achieve "happiness" both in this world and in the hereafter. (2) The concept of Spiritual Quotient in the perspective of Islamic education is spirituality education that can sharpen the quality of spiritual intelligence, namely the values of spirituality itself which are aimed at education
This article is the result of a qualitative field research. The research location is at the At-Tahdzib Islamic Boarding School Rejoagung Ngoro Jombang. The direction of the discussion in this article is how to place the marriage tradition following the Kyai within the framework of maqasid marriage and maqasid shariah. The researcher uses maqasid al-nikah and maqasid shariah theory in explaining the position of the marriage tradition following the Kyai, because the maqasid al-nikah and maqasid shariah theories. The researcher argues that the marriage tradition following the Kyai provides advocacy for the protection of the bride and groom in achieving the goals of marriage and the goals of the Shari'a that arise from marriage Keywords: marriage is obedient to the kyai, maqasid shariah. DAFTAR PUSTAKA Amin, H. A., Masrokhin, M., & Anwar, K. (2021). GUARDIANS CONCEPT IN QUR’AN PERSPECTIVE . SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam , 6(1), 95 - 114. https://doi.org/10.33752/sbjphi.v6i1.1642 Abu, Badran Al-Ainai, al-Fiqh al-Muqaran li al-Ahwal al-Syakhshyiah, Beirut: Dar Fikr. Ahmad, Ali al-Jurjani, 1994, Hikmah al-T asyri’ wa Falsafatuhu, jilid II. Beirut: Dar Fikr. ‘Ali Muhammad al S}abu>ni, 2008, Ayat Ahkam Rawa>I’ul Bayan, ter . Mu’amal Hamidi dan Imron Manan, Surabaya: Bina Ilmu. Husain, Ahmad Al-Musri Al-Jauhar, Cet 2. 2010. Maqashid Syariah, Terjemah oleh Khikmawati, Jakarta: Amzah. Katherine Miller, John and Foss, 2012, Theories of Human Communication . Kusujiarti, Siti, 1995, Hidden Power in Gender Relations Among Indonesia: a Case Study in Javanese Village, Indonesia, Kentucky: University of Kentucky. Mandzur, Ibnu. Cet 1. 2003, Lisa>n al-‘Arab. Juz 3, Libanon: Dar al-Kutub al-Ilmiyah. Muhammad, Abu> ‘Isa Al-Turmu>dzi, 1996, Sah}ih} Sunan Tirmi>dzi, Jus 3 Beirut: Da>r al Ghorbi al Islamy. Muh}ammad, Abu> ‘Abdillah bin Yazi>d a l Ghuzwaini, 2001, Sunan Ibn Majah, Juz, 1 Beirut: Da>r al Ih}ya. Mudzhar. Cet. III, 2001, Pendekatan Studi Islam: dalam Teori dan Praktek, Yogyakarta: Pustaka Pelajar. Muhtarom, Ali, 2015, Kafa>’ah Dalam Perkawinan (Telaah Atas Pemikiran Ibnu Hazm Terhadap Keberlakuan Kafa>’Ah Dalam Hukum Perkawinan) Newman, W. Lawrence, 4th edition, 2000, Social Research Methods, Qualitative and Quantitative Approaches, Needham Heights USA: Allyn & Bacon. Syaltout, Mahmud.1966, Islam: ‘Aqidah wa Syari’ah. Kairo: Dar al-Qalam. Zuaili, Wahbah, 1985, al-Fiqhu al-Islamii wa Adillatuhu, Juz 7. Beirut: Dar al-Fikr. Zarnuji, Imam, 2003, Ta’l \im Muta’alim, Surabaya: al Hidayah.
Objective Provincial government is part of the central government which autonomously has its own authority in carrying out its APBD so that it can be utilized as much as possible for the prosperity of the people. Good financial performance of the regional government will make the welfare of the people in the area also better. This research is a literature study on the regional government of the province of Nangroe Aceh Darussalam for ten years 2009-2018. Method - The type of data used is secondary data, APBD (Regional Budget) reports in the form of audited budget and realization. Financial performance instruments are measured based on effectiveness, efficiency and independence. Data were analyzed using Pearson bivariate correlation analysis. Results - Research has fulfilled the classical assumption test, and the results of Pearson's bivariate correlation show that revenue, expenditure and taxs have a very close positive relationship with the financial performance of the Aceh government, while capital and grand have a weak relationship. Implications - The results show that the financial performance of the Nangroe Aceh Darussalam provincial government is quite good. This good condition can be improved to be very good through efforts to focus improvements on the variables that are lacking, namely capital and grand.
In the era of industry 4.0, it is so easy for students to take digital information instantly without any activity to ensure the validity of previous information. This study aims to analyze students' perceptions of digital literacy skills in fiqh learning at State Islamic University (UIN) Sunan Ampel Surabaya. This research is qualitative with phenomenological glasses. The informants in this study were 160 students. Brande filled out an online questionnaire through a google form containing statements related to the basic digital literacy skills that have been developed. Then we conducted a semi-structured interview on the informant's answer results directly. The results of the study revealed that students have a good perception of literacy skills. They are ready to use tools to search, dig, select and process information. However, students have not mastered the basic tools for learning fiqh, namely Arabic. Students experience problems when looking for fiqh information in Arabic. The recommendation in this study is that students will not be optimal in fiqh learning if they only have digital literacy skill but the fiqh learning base is not yet qualified. They need a fiqh website that is in Indonesian with credible and valid references.
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