Islamic Economic Redefinition and its Methodology Among Contemporary Thinkers

2020 ◽  
Vol 1 (1) ◽  
pp. 7-17
Author(s):  
Abi Suar ◽  
Meirson Meirison ◽  
Zerly Nazar

  Abstract: The Islamic economic crisis from an epistemological perspective has been going on in recent years, based on many Islamic economic figures' writings. Monzer Kahf argues about Islamic economics's definition that there is no agreement among Muslim economists about the definition of Islamic economics, its scope, its relation to conventional economics, analytical methods and instruments, and even some of its basic assumptions. They view that the Islamic economy epistemologically still needs to be studied, while this Study, which has been going on for 40 years, seems to be running in place. In this Study, researchers used a library research method. This aims to reveal the redefinition of Islamic economics from contemporary economists, the methodological crisis that has hit Islamic economics, and the urgency of developing Islamic economics methodology among contemporary thinkers. The essence of the urgency of developing methodologies and approaches in Islamic economics is tawhid. The central or core concept that permeates all aspects of the epistemology of Islamic economics is tawhid. Tawhîd is the essence of Islam; tawhîd is considered the unity of knowledge and can be broken down into sources, methods and scientific knowledge. Knowledge comes from Allah's revelations to His Prophet, and reasoning, perception, and empiricism. Because of al-Attas, God's first type of knowledge is through direct revelation. The second is through the speculation of rational investigations based on his experience of the plausible and understandable.  

2021 ◽  
Vol 2 (1) ◽  
pp. 88-103
Author(s):  
Nazil Fahmi

The process of marriage in Islam starting from the engagement stage to the reception is very much considered in every process. One part that is quite interesting in Islam is the dowry. Dowry is a form of gift that must be held in marriage issued by a man to a woman. Another definition of dowry is a full right that must be given to women as a form of respect for women in Islam as well as a form of responsibility and seriousness of a man to marry. From this description, this study chose library research as the research method and character analysis as the approach. Furthermore, as a result of this scientific study, in the perspective of fiqh, the views of the jurists differed in opinion, for example, the jurists, especially the jurists from the four schools of thought, had different opinions about the amount of the dowry and the payment and giving of the dowry. However, from the differences of each cleric, of course, his thoughts direct the benefits of applying dowry in Islamic law. Abstrak Proses pernikahan dalam Islam mulai dari tunangan sampai tahapan resepsi sangat diperhatikan dalam setiap prosesinya. Salah satu bagian yang cukup menarik perhatian dalam Islam adalah mahar. Mahar merupakan salah satu bentuk pemberian yang wajib diadakan dalam pernikahan yang dikeluarkan oleh seorang laki-laki kepada seorang perempuan. Definisi lain dari mahar adalah hak penuh yang harus diberikan kepada perempuan sebagai bentuk menghargai kedudukan perempuan dalam Islam serta bentuk tanggung jawab dan keseriusan seorang laki-laki untuk menikah. Dari uraian tersebut, kajian ini memilih penelitian pustaka sebagai metode penelitian dan analisis pemikiran tokoh sebagai pendekatan penelitian. Selanjutnya, sebagai hasil kajian ilmiah ini adalah dalam perspektif fikih utamanya pandangan para ulama fukaha mempunyai perbedaan pendapat, misalnya ulama fukaha khususnya ulama empat mazhab memiliki perbedaan pendapat tentang kadar mahar dan pembayaran serta pemberian mahar. Tetapi dari perbedaan setiap ulama tentunya pemikirannya mengarahkan kemaslahatan pada penerapan mahar di dalam syariat Islam.


2013 ◽  
Vol 2 (2) ◽  
pp. 47
Author(s):  
Yurindra Yurindra ◽  
Agusta Dirga Saputra

The purpose of the thesis was to produce concrete results in providing security to the agencies that require special security. The method used in the manufacture of home lighting control devices based microcontroller using android smartphone is a prototype. This research method consists of several stages, library research, analytical methods, design methods, and implementation. The results achieved are ketenanagan perceived by the security agencies in masaah increased after he made these security systems. Where this tool uses a layered security system using Radio Frequency Identification (RFID) integrated with any database access. The results of testing this tool ebrhasil well where the user can sign in using RFID card and the user is not registered will be blocked and taken kgambar as evidence.


2019 ◽  
Vol 4 (2) ◽  
pp. 117-136
Author(s):  
Rohmansyah Rohmansyah

When viewed from the aspect of the definition of the jilbāb (long, loose-fit outer garment worn by some Muslim women), the issue of jilbāb is a social-religious problem that is often used as a material for discussion among experts of fiqh (Islamic jurisprudence) and tafsir (exegesis, interpretation), both classic and contemporary. This research focuses on the interpretation of the jilbāb in the Quran Surah al-Aḥzab verse 59 based on the view of al-Tabari. The researcher conducts a critical study of his thoughts by using the library research method and the sociological-historical approach. The findings proved that al-Tabari was a very careful person in interpreting the Quran based on the hadith (the record of the words, actions, and the silent approval of the Islamic prophet Muhammad) and the atsar (the words or actions) of the sahabah (the companions of the prophet). The jilbāb, according to him, was something that covered the head, face, and one of the eyes (the left one). Such interpretation of al-Tabari certainly cannot be separated from the aspects of socio-historical phenomena that occurred in the past where the Abbasid Caliphate’s seizure of territory took place to have implications for human freedom, especially for women. Such a condition of insecurity for a woman that made al-Ṭabari interpreted jilbāb as such in order to protect women. However, if the definition of jilbāb is contextualized today, then it is no longer relevant because the conditions are safe, and women are free to fulfill their needs. Still, a woman must maintain her honor and cover her aurat (intimate parts in Islam), except for something that can be seen which are the palm of the hands, and the face.


2021 ◽  
Vol 18 (1) ◽  
pp. 55-88
Author(s):  
Rofik Rofik ◽  
Rosyid Pratidinal Jadid

This research is focused on the content of religious moderation in Walisongo Material in The Textbook of History and Culture of Islam Class VI Madrasah Ibtidaiyah Ministry of Religious Affairs 2016. This research is motivated by the appeal of the Ministry of Religious Affairs of the Republic of Indonesia that madrasa educational institutions should cover the concept of religious moderation in the textbooks, in this case the History and Culture of Islam. The research method used is qualitative research. The type of this research is library research, more precisely the analysis of textbooks. The results of this study indicate that: (1) Each sub-lesson material of walisongo in the textbook contains indicators of religious moderation (national commitment, tolerance, non-violence, accommodative to local culture), except for Sunan Bonang sub-lessons which do not contain indicators of national commitment and Sunan Giri sub-lessons which do not contain indicators of tolerance. Indicators of religious moderation in Walisongo material can be known with two events. First, directly from the sentence that shows the indicator word itself. Second, the sentence structure of the material is in accordance with the indicator definition. (2) The excess content of religious moderation in walisongo material in the book is that there are indicators of religious moderation contained in the sentence directly and according to the definition of each indicator, and there are illustrations both in the form of pictures and writings, from the real form of religious moderation even though not all of them exist.


2020 ◽  
Vol 9 (1) ◽  
pp. 86-114
Author(s):  
Dewi Robiah

The encounter matter of islam and another religion often occur the conflict and its cause of the narrow perspective of one side or with his own truth and blame each other so it lapsed in “Disbelief”. This assumption can lead to the understanding of extremism. That worldview and narrow perspective can threaten the harmony of the people and inter-religious harmony. This research uses library research method, in which the data used are library data which is related to Farid Esack's thoughts and figures' thoughts related to the meaning of Muslim pronunciation and infidels in the al-Qur’an, with the use of the text approach method, Critical Discourse Analysis Norman Fairclough. Pursuant to Esack, Islam is the total surrender of humanity to God, bearing all the consequences of that faith. Esack gives a broader definition of pagan, that pagan doctrinally means different beliefs; there are infidels socio-political; infidel in the sense of fighting justice. According to Esack, the initial idea of ​​disbelief seemed to be mixed with divinity. According to Esack, the initial idea of ​​disbelief seemed to be mixed with divinity. Even though the infidels also recognize the existence of God. So actually infidels are oppression as opponents or contradictions of faith embodied in compassion, peace, togetherness, and prosperity. Re-understanding of the meaning of Muslims and infidels by Esack, contributing to the struggle that is praxis, leaving behind the rigidity of understanding, exclusivity, religious exclusion and reluctance to fight together.


2020 ◽  
Vol 14 (1) ◽  
pp. 73
Author(s):  
Muhamad Helmi Md Said ◽  
Sahanah Kathirvelu ◽  
Lim Jia Min ◽  
Nur Aryannie Abd Rahim ◽  
Nur Wafda Asyrani Jamaie ◽  
...  

After the landmark principle in Shaaban & Ors v. Chong Fook Kam & Anor that established a different set of definition for arrest in Malaysia Criminal Procedure Law in 1969, the case of Pendakwa Raya lwn. Mohd Safwan Husain again stirred the definition of arrest in the year of 2017. While it has long been a norm in this area of law to differentiate arrest into actual and constructive arrest, the judgment of Mohd Safwan Husain commented the differentiation critically. This paper aims to analyse the arrest happened in the case of Mohd Safwan Husain thoroughly, not only from the perspective of Criminal Procedure Code, but also from the view of Dangerous Drugs Act. Research method used are library research and case analysis. As for now there is no governing law on constructive arrest, the researchers believe that an explanation should be provided on what constitutes a constructive arrest in the Criminal Procedure Code and the present existing provision which is Section 15 Criminal Procedure Code should be amended.


2021 ◽  
Vol 4 (2) ◽  
pp. 141
Author(s):  
Hendri Hermawan Adinugraha

<p>The sale and purchase of the “Janda Bolong” plant which was busy in the midst of the Covid-19 pandemic at a very fantastic price, which was then suspected to contain monkey business practices. So this study aims to describe a review of the Islamic economic philosophy of monkey business practices in the “Janda Bolong” plants sale and purchase transaction. The research method used is a qualitative research method with the type of library research using a deductive approach. The results of this study indicate that the practice of buying and selling that occurs in the object of the plant “Janda Bolong” is a type of monkey business with objects that are not commonly practiced. The “Janda Bolong” plant sale and purchase transaction contains a <em>fasid</em> (damaged) contract, where the contract is in accordance with the Sharia but in the nature of the contract there is a problem. The price formation process that occurs in it is also unfair, so it is not in accordance with Islamic law. In Islamic economic philosophy, the practice of monkey business in buying and selling the “Janda Bolong” plant is not allowed. Because it denotes the essence of the creation of humans on earth, namely as a caliphate by processing the available resources in order to achieve happiness in this world and the hereafter.</p>


2021 ◽  
Vol 1 (1) ◽  
pp. 1-28
Author(s):  
Ahmad Suminto ◽  
Soritua Ahmad Ramdani Harahap ◽  
Ahmad Budi Zulqurnaini

This study aims to explain the economy in Islamic perspective: and its role in increasing human resources and the economic development of Islam. This study uses a library research method with a descriptive-analytic qualitative approach, namely explaining and describing the object of research and then analyzing it from the perspective of the Islamic economic system. The results of this study indicate that, First, Islam views the economy as implemented with an attitude towards property ownership, absolute ownership of everything on earth belongs to Allah SWT. Human ownership is only relative, limited to carrying out the mandate of managing and utilizing according to His provisions. The status of assets in Islam is a mandate or deposit (as a truth) from Allah SWT to humans who have the capacity to be His creatures. Meanwhile, from the point of view of monotheism, humans as economic subjects are only limited to trustees. Second, the concept of Islamic economic development demands and makes humans to awaken human nature, namely the birth of a balance between happiness in the world and in the hereafter. This role has implications for the concern for development in Islam itself which emphasizes both physical and metaphysical elements. In addition to physical indicators, Islamic development also pays close attention to moral and spiritual aspects that are not shared by conventional development focus. The concepts of tawhid, khilafah, and 'are inseparable from the foundations of economic development in Islam.Penelitian ini bertujuan untuk menjelaskan ekonomi dalam pandangan Islam: serta perannya dalam peningkatan sumber daya manusia dan ekonomi pembangunan Islam. Penelitian ini menggunakan metode studi kepustakaan (library research) dengan pendekatan kualitatif deskriptif-analitik, yaitu menjelaskan dan menggambarkan objek penelitian kemudian menganalisis dari sudut pandang sistem perekonomian Islam. Teknik analisis yaitu metode analisis isi (content analysis) yang memuat metode induksi, deduksi, dan komparasi. Hasil penelitian ini menunjukkan bahwa, Pertama Islam memandang ekonomi diimplementasikan dengan sikap terhadap kepemilikan harta, kepemilikan mutlak terhadap segala sesuatu yang ada di muka bumi, termasuk isinya yaitu harta benda, adalah milik Allah SWT. Kepemilikan manusia hanya bersifat relatif, sebatas untuk melaksanakan amanah mengelola dan memanfaatkan sesuai dengan ketentuan-Nya. Status harta dalam Islam adalah amanah atau titipan (as a truth) dari Allah SWT kepada manusia yang berkapasitas sebagai makhluk-Nya. Sementara itu, dari sudut pandang tauhid, manusia sebagai subjek ekonomi hanya sebatas pemegang amanah (trustee). Kedua, Konsep pembangunan ekonomi Islam menuntut dan menjadikan manusia untuk membangkitkan fitrah manusia yaitu lahirnya keseimbangan antara kebahagiaan di dunia dan di akhirat. Peran ini berimplikasi terhadap concern pembangunan dalam Islam itu sendiri yang mementingkan baik unsur fisik maupun metafisik. Peran pembangunan Islam selain indikator yang sifatnya jasmani, pembangunan Islam juga sangat memerhatikan aspek moral dan spiritual yang tidak dimiliki oleh fokus pembangunan ala konvensional. Konsep tauhid, khilafah, dan ‘adalah tidak terlepas dari fondasi pembangunan ekonomi dalam Islam.


2021 ◽  
Vol 2 (1) ◽  
pp. 12-23
Author(s):  
Hendri Hermawan Adinugraha ◽  
Mukhtarom Mukhtarom ◽  
Ali Muhtarom

This research aims to explain the mu’alamah dropshipping system from an Islamic economic perspective. This study uses a literature or library research method which is sourced from authoritative data and sources, such as books and journals that are still relevant to the focus and discussion of this research. The results of the study concluded that allowing transactions that continue to develop in progress in the economy as long as they do not violate and do not contradict Islamic principles, dropshipping transactions which have now become a custom in society are allowed as long as the perpetrator understands the procedures for transactions, because the system is vulnerable and leads to the cancellation of a contract, namely selling goods that do not belong to him, and the development of technology greatly influenced the development of legal edicts that urged them to be issued. However, on many sides, with the legal norms that have been summarized by previous scholars by looking at the equality of legal ‘illat, it can be found that fast and precise legal answers can be found to determine the law in every legal event for which there is no clear legal provision in al- Qur'an and as-Sunnah.


2021 ◽  
pp. 9-23
Author(s):  
Mohd Aizul Bin Yaakob ◽  
Roshimah binti Shamsudin

The terminology of hasan has sparked polemics from the stand point of its definition which brings forth differences of opinion among hadith scholars. In addition to the debate on the definition of hasan which is often associated with al-Tirmidhi and al-Khattabi, other hadith scholars also use this term. One of them is al-Daraqutni. This study therefore, aims to examine the use of the term hasan according to al-Daraqutni in his work entitled al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. In conducting this study, a library research method in the form of document analysis was used. The data obtained were then analyzed based on inductive and deductive methods. The findings of the study demonstrate that the term hasan applied by al-Daraqutni refers to its literal meaning that is good or fine. Apart from that, the term hasan according to him also carries the meaning of gharib. This statement is based on his commentary on certain sanad narrated individually by a single narrator; from the additional comment that only one narrator took the narration from his teacher. Thus, it can be deduced that the term hasan applied by al-Daraqutni does not deviate from the meaning of hasan assigned by some other scholars of hadith.


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