scholarly journals PENERAPANKONSEP TAYSÎRDALAM SISTEM EKONOMI ISLAM

2014 ◽  
Vol 14 (2) ◽  
Author(s):  
Andi Iswandi
Keyword(s):  
Economic System ◽  
Support Groups ◽  
Islamic Law ◽  
Significant Function ◽  
The Law ◽  
Shari'a Law ◽  
Islamic Economic

Application of Taysîrin The Islamic Economic System. Studies about the taysîrconcept are still minimal but taysîrhas a significant function in addressing issues of Islamic law, particularly in the field of mu’âmalah. In the field of mu’âmalah, the taysîrconcept is not only needed, moreover it is a ‘cure’ in necessity to heal the morbidity of heretical behaviour in business and economics. Taysîrhas also become the answer for groups of people who are contradictory when addressing the Shari’a law. Taysîrdoes not provide answers and support groups who are rigid against Shari’a law (al-mutasyaddid) and also does not provide answers and support groups who undermine the law (al-mutasâhil).DOI: 10.15408/ajis.v14i2.1283

scholarly journals Fleksibelitas Hukum Ekonomi Syariah

2018 ◽  
Vol 1 (2) ◽  
pp. 161
Author(s):  
Murtadho Ridwan
Keyword(s):  
Literature Review ◽  
Islamic Law ◽  
Economic Law ◽  
The Law ◽  
Islamic Economic ◽  
The Times ◽  
To Receive

<p><em>This study aims to examine the flexibility of Islamic law in general and the flexibility of Islamic law in particular. This study is a literature review. Data is collected from various works that have been produced by the scholars and analyzed descriptively. The results of the study show that in general, Islamic law is divided into two types; First, Islamic law is static (fixed) and will not change, this type of law is based on Nash qath'i. Second, Islamic law that is flexible (dynamic) that can change according to the demands of the times, this type of law is based on the results of ijtihad. Many flexible laws are found in the law of muamalat (Islamic economics) and this has happened since the beginning of Islam. There are many examples of the flexibility of Islamic economic law, including: Umar stopped distributing the land from the war, even though the Messenger of Allah had distributed the land; Umar stopped the portion of the zakat property for the convert group even though they belonged to eight groups who were entitled to receive zakat shares; Umar made a policy to excise non-Muslim traders as big as Usyur (10%) and Dzimmah Expert traders by 5% when they entered the Islamic region; and Umar founded the Diwan (Baitul Mal) even though it never existed at the time of the Prophet.</em><strong><em></em></strong></p>

scholarly journals PEDAGOGIK EKONOMI SYARIAH DALAM ISLAM

2021 ◽  
Vol 2 (2) ◽  
pp. 100
Author(s):  
Maryati Mallongi
Keyword(s):  
Economic System ◽  
Islamic Law ◽  
Basic Needs ◽  
Prototype System ◽  
Economic Problems ◽  
Distribution Of Wealth ◽  
Main Challenge ◽  
Islamic Religion ◽  
Islamic Economic ◽  
Islamic Values

Islamic economics pedagogically is a system of knowledge that studies economic problems. The implementation of this system applies Islamic law. As a prototype system that has its own characteristics, Islamic economics is applied based on the Qur'an, As-Sunnah, Ijtima', and Ijtihad/Qiyas. Its implementation is carried out following the principles; (1) Tawhid and Brotherhood, (2) Work and Productivity; and (3) Fair Distribution of Wealth. The objective of sharia economics is to meet the basic needs of mankind based on Islamic values. Islamic economics is not only a practical system, but also a pedagogical system of knowledge that contributes to knowledge and enlightenment of the economic system. The main challenge of the Islamic economic system lies in its epistemological and terminological problems which are still interpreted as mere normative doctrines of the Islamic religion. The Islamic economic system in today's contemporary era must be able to interpret its existence as a science that becomes a humanist alternative for the inequalities of the failed global economic system and is able to establish the system as a pedagogic.

scholarly journals MULTI LEVEL MARKETING (MLM) CNI DALAM PERSPEKTIF HUKUM ISLÂM

2019 ◽  
Vol 3 (2) ◽  
pp. 183-200
Author(s):  
Abd. Wahed
Keyword(s):  
Economic System ◽  
Islamic Law ◽  
Current Development ◽  
Establishment Method ◽  
Multi Level ◽  
Islamic Economic

The current development of business affair demands the Muslim thinkers to purpose a respond about how it should be from the view of Islamic economy. Commercial business with the leveling method which is known as Multi Level Marketing (MLM) like CNI appears elements of bay’, an Islamic economic system of buy and sell. However, a further study , using  Islamic law establishment method, proves that there are obvious distinctions between the system of multi level marketing and Islamic economic system. This effects the differentiation of both systems in the perspective of Islamic law. Through the method of al-mashlahah , it is proved that Multi Level Marketing is greater in terms of its mafsadah than its usefulness. This argument leads to a conclusion that multi level marketing is considered illegal or haram.

scholarly journals PELAKSANAAN PRODUKSI PRODUK HALAL FOOD MENGGUNAKAN AKAD KERJASAMA DI TINJAU DARI PRINSIP TABADUL AL-MANAFI DAN AN’TARADHIN

2021 ◽  
Vol 3 (1) ◽  
pp. 10-24
Author(s):  
Neni Hardiati ◽  
Atang Abdul Hakim
Keyword(s):  
Islamic Law ◽  
Economic Activities ◽  
Literature Study ◽  
Cooperation Agreement ◽  
Philosophical Foundations ◽  
The People ◽  
Halal Food ◽  
The Law ◽  
Islamic Economic ◽  
Islamic Values

Cooperation agreement in the principles of Tabadul al-manafi and An'taradhin is very effectively applied. For this is evident from the fundamentals of the law. This principle is aqidah, shari'ah and morals. This economic system is based on Islamic values, namely equality, usefulness, balance, kindness and universality (rahmat li al-aalmin), so that the people of Indonesia in the future experience improved economic welfare on the basis of sharia principles. According to thrifty authors that the cooperation agreement has the benefit to be applied to the actors of the production of halal food products.  The source of the law that underlies all economic activities, and other philosophical foundations of Islamic law that form the basis in developing the Islamic economy anywhere and in any form, and should not be out of the sharia corridor. Benefit is the main objective in Islamic economic activities and avoids all forms of normality. Through this paper by qualitative research method, with normative juridical approach through literature study. So that with this method can be excavated filosifis values in the development of Islamic economy in the field of halal product production.

scholarly journals PEMBERDAYAAN EKONOMI KREATIF BERBASIS SYARIAH PADA MAJELIS TAKLIM

2020 ◽  
pp. 64-78
Author(s):  
Khadijah Khadijah
Keyword(s):  
Economic System ◽  
Government Policies ◽  
Islamic Banking ◽  
Significant Progress ◽  
The Poor ◽  
Economic Trends ◽  
The Law ◽  
The Rich ◽  
The Republic ◽  
Islamic Economic

Abstract. Sharia-based economic trends (islamic economics) continue to experience significant progress along with government policies that continue to strive so that the sharia economy can be applied in various aspects of life, including to move the progress of the majelis taklim. Sharia-based economy builds justice because the rich must provide assistance to the poor so that the poor become empowered one of the principles of sharia economic lending without interest. There are at least more than 20 types of regulations concerning the Islamic economic system in Indonesia include the Law of the Republic of lndonesia No. 19, 2008 Regarding State Sharia Securities, and the Law of the Republic of lndonesia No. 21, 2008 about Islamic Banking. Abstrak. Trend ekonomi Islam (ekonomi syariah) terus mengalami kemajuan yang signifikan seiring dengan kebijakan pemerintah yang terus mengupayakan agar ekonomi tersebut dapat diterapkan di berbagai segi kehidupan, termasuk di dalamnya untuk menggerakan  kemajuan Majelis Taklim (MT). Keberadaan MT telah memiliki aturan resmi pemerintah berdasarkan Undang Undang Sistem Pendidikan Nasional (UU Sisdiknas) Nomor: 20 tahun 2003 dan Peraturan Pemerintah (PP). 55 tahun 2007 serta Peraturan Menteri Agama (PMA) No. 29 tahun 2019. Jumlah riil MT di Indonesia diyakini mencapai ratusan ribu tempat mengingat di setiap ada komunitas muslim di situ muncul kegiatan MT. Mereka memerlukan sosialisasi tentang ekonomi syariah sekaligus memberdayakan mereka dengan program yang menggerakan ekonomi kreatif. Pelaksanaan ekonomi syariah mengacu kepada Undang-Undang No. 19 Th. 2008 tentang Surat Berharga Syariah Negara, Undang-Undang Rl No. 21 Tahun 2008 dan Perbankan Syariah setidaknya berjumlah 23 aturan.

scholarly journals EKSISTENSI KHIYAR DALAM UNDANG-UNDANG NOMOR 8 TAHUN 1999 TENTANG PERLINDUNGAN KONSUMEN DI TOKO MODERN (Analisis Hukum Ekonomi Syariah)

2016 ◽  
Vol 15 (1) ◽  
pp. 69
Author(s):  
Rahmatul Huda
Keyword(s):  
Consumer Protection ◽  
Islamic Law ◽  
Legal Research ◽  
Conceptual Approach ◽  
Economic Law ◽  
The Law ◽  
Islamic Economic ◽  
The Right

Indonesia is a country that is predominantly Muslim, so that Muslim consumers certainly get the protection of the goods and/or services in accordance with Islamic law. Because the protection of the rights of every citizen of Indonesia. Khiyar is one form of consumer protection in Islam. Surely, khiyar as one of the forms to protect the rights of Muslim consumers are contained in the Consumer Protection Law. This thesis aims to determine: (1) Existence khiyar in Law No. 8 of 1999 on Consumer Protection, and (2) Analysis of the existence of khiyar in Law No. 8 of 1999 on Consumer Protection. This research is a normative law (normative legal research), namely legal research conducted by examining the legal material. The approach taken in this study is the statute approach and the conceptual approach. Based on the method used produced the conclusion that the existence khiyar in Law No. 8 of 1999 on Consumer Protection, contained in article 4, which khiyar aib and khiyar syarath with the right to safety (article 4 letter a), khiyar majlis and khiyar ta'yin with the right to choose (article 4 letter b), khiyar tadlis and khiyar aib with the right to be informed (article 4 letter c and h), and khiyar ru'yah with the right to be heard (article 4 letter d ). Existence khiyar in article 4 of the Law No. 8 of 1999 on Consumer Protection in terms of the Islamic economic law in accordance with the rules of fiqh, maqasid shari'ah, and fiqh.

scholarly journals DEBT IN THE PERSPECTIVE OF ISLAMIC LAW

2020 ◽  
Vol 6 (1) ◽  
pp. 22
Author(s):  
Djubaedi Yunus ◽  
JM Muslimin
Keyword(s):  
Economic System ◽  
Economic Crisis ◽  
Islamic Law ◽  
Economic Value ◽  
Administrative Costs ◽  
The World ◽  
World Economic ◽  
Islamic Economic ◽  
World Economic Crisis ◽  
Better Than

The goal of this paper is to analyze the debt from view of Islamic law. Debt is one of the muamalah instruments in Islam  that used for activities in household, companies, and countries to fulfill their life sustainability. At least in two things. First in the fulfillment of the fifth pillar of Islamic obligations, pilgrimage, but there is a polemic using debts because of the additional administrative costs (ujrah). The other side of the polemic of debt in the economic system of Islam even could prevent the world economic crisis, the global economic crisis due to debt plus interest in exchange in the capitalist economic system, but not use Islamic economic system in the world. The method used is a normative method and the analysis shows debt could be for bailout funds for pilgrimmage program as long as the debtor pay this loan as soon as possible, debt is the last option and the value of debt should be measured in accordance with the ability to avoid further misery and debt can provide economic value as long as it is used for business or trade to achieve the world welfare, and the hereafter without performing maisir, farad, usury and tyranny. Sodaqoh and giving sincerely is better than giving debt.

scholarly journals SISTEM PEREKONOMIAN NEGARA-NEGARA DI DUNIA

2016 ◽  
Vol 16 (02) ◽  
Author(s):  
Dicky Sumarsono
Keyword(s):  
Soviet Union ◽  
Economic System ◽  
Islamic Law ◽  
Economic Systems ◽  
Literature Study ◽  
The Soviet Union ◽  
Socialist Economic ◽  
The Government ◽  
Islamic Economic ◽  
Socialist Economic System

This study aims to look at the existing economic system in this world, both socialist economic system, capitalist economic system, and Islamic economic system. The research method used is literature study method. The results of the study indicate that the socialist economic system, the economic system in which the government has a very big role in managing the wheels of the economy from upstream to downstream in the economic chain in society, and this economic system has not existed or not developed since the collapse of the soviet union. While the capitalist economic system, the economic system gives people the freedom to own wealth, and this system also dominates the economic systems used by countries in this world. Then the Islamic economic system until recently is a concept that will be an alternative to the economic system that prosper with a lot of learning also from the two existing economic system, namely the capitalist economic system and socialist economic system, of course take things positive of both as long as it is not against the Islamic Shari'ah that comes from the sources of Islamic law especially the Qur'an and al-Hadis.

scholarly journals The Arisan of Qurban in Islamic Economic Perspective

2021 ◽  
Vol 6 (1) ◽  
pp. 85
Author(s):  
Syarial Dedi
Keyword(s):  
Islamic Law ◽  
Design Method ◽  
Qualitative Approach ◽  
Economic Perspective ◽  
Analysis Techniques ◽  
Library Research ◽  
Social Gathering ◽  
The Law ◽  
Islamic Economic ◽  
Method Approach

Purpose: This research aims to answer the practice of qurban social gathering that has recently developed in society. There are two interesting things that need to be discussed; the first, in the arisan to conduct the lottery, Islam views the lottery as identical with gambling and the law is strictly forbidden. The second, social gathering is essentially a debt, while qurban worship is obligatory on people who can afford it. Obviously the debtor can't afford it. The conclusions, it was concluded that social gathering is generally classified as a mu'amalat activity that contains elements of mutual assistance. This activity has never been mentioned in the Qur'an or hadith directly, the law refers to the law of origin of mu'amalah, which is permissible. Design/Method/Approach: This research is a library research with a qualitative approach, and uses content analysis techniques with the ushul al-fiqh framework.Findings:He turns into haram, if it contains elements of usury, fraud and causes losses to other parties. The essence of arisan is debt, while qurban worship is borne by capable servants as the characteristics of Islamic law are not burdensome. The leaving worship beyond one's ability is not a sin.Originality/Values:

scholarly journals IMPLEMENTASI PRINSIP-PRINSIP EKONOMI SYARIAH: Alternatif Mewujudkan Kesejahteraan Berkeadilan

2017 ◽  
Vol 1 (1) ◽  
pp. 75-84
Author(s):  
Mursal Mursal
Keyword(s):  
Social Interaction ◽  
Economic System ◽  
Islamic Law ◽  
Economic Behavior ◽  
Good Activity ◽  
Economic Agents ◽  
Principle Of Justice ◽  
Good Government ◽  
Islamic Economic ◽  
Financial Transactions

One difference between the Islamic economic system with the conventional economic system is a paradigm of life dengaan all akitivitasnya. Islamic economic position as the foundation of belief in doing good activity in social interaction maupn financial transactions. Tawhid is expected to establish the integrity of which will help the formation of a good government. The principle of justice is a necessity in the enforcement of Islamic law. By implementing the principles of economy and Isam in all aspects of economic behavior that justice can be expected welfare terujud. So, so that economic agents do not pursue material gains but also the spiritual.Salah satu perbedaan antara sistem ekonomi Islam dengan sistem ekonomi konvensional adalah paradigma kehidupan dengaan semua akitivitasnya.Posisi ekonomi Islam sebagai dasar keyakinan dalam melakukan aktivitas yang baik dalam interaksi sosial maupun transaksi keuangan. Tauhid diharapkan dapat membentuk integritas yang akan membantu pembentukan pemerintah yang baik. Prinsip keadilan merupakan sebuah keharusan dalam penegakkan syariat Islam.Dengan mengimplementasikan prinsip-prinsip ekonomi Isam dalam semua aspek dan prilaku ekonomi diharapkan kesejahteraan yang berkeadilan dapat terujud.Sehingga, sehingga agen ekonomi tidak mengejar keuntungan materi saja melainkan juga spiritual.

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