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<![CDATA[ANALISIS PEMBERDAYAAN MASYARAKAT MUSLIM MISKIN MELALUI QARDUL HASAN (Studi kasus Program Baitul Maal BMT Beringharjo Yogyakarta Tahun 2013) ]]>
<![CDATA[Hardi, Eja Armaz]]>
<![CDATA[ Jurnal Ekonomi Islam Vol 2, No 2 (2014) ]]>
Publisher : <![CDATA[Universitas Darrussalam Gontor ]]>
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<![CDATA[The issue of poverty is still a important case in Indonesia. Various programs held to decrease the number of poverty. One of these programs is qardhul hasan. Baitul Maal (BM) Baitul Maal wa Tamwil (BMT) Beringharjo conduct the empowerment of muslim society by qardhul hasan program called Sahabat Ikhtiar Mandiri (SIM) which utilize funds from Zakat, Infaq, Sedekah dan Wakaf (ZISWA). This research aims to analyze the variables which supposed affecting the success of this program to increase the customerâs oncome and to analyze their income and shadaqa before and after following this program. This research used four independent variables; duration of program, mentoring quality, duration of office hour and shadaqa. It also used a dependent variable; it is the increase of income. At independent variable âmentoring qualityâ, the researcher used seven parameters, they are new perception of customer, solemnity, openness of BM, reminding, motivating customerâs business, soving their problems and create a new business. From the test result of F analysis, it is explainable that four independent variables could be used to predict the dependent variable (increase of income), whereas the test result from t analysis indicated that the variable X3 (duration of office hour) has a significance influence to the increase of customerâs income. For others three variables, they have no influence to their income. One of mentoring quality variable (X2) which has an influence to it is the openness to the customer. From the result of paired samples t test, it indicated that there is a different income and shadaqa of the customer before and after following this program.]]>
<![CDATA[STUDI KOMPARATIF TAKAFUL DAN ASURANSI KONVENSIONAL ]]>
<![CDATA[Hardi, Eja Armaz]]>
<![CDATA[ BISNIS Vol 3, No 2 (2015): BISNIS: Jurnal Bisnis dan Manajemen Islam ]]>
Publisher : <![CDATA[Fakultas Ekonom dan Bisnis Islam Institut Agama Islam Negeri (IAIN) Kudus ]]>
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DOI: 10.21043/bisnis.v3i2.1504
<![CDATA[The development of the sect of the sect of the conventionaleconomic science gave birth to two large flows in the economic systemof the countries in the world. The First, the classic economic ideologiesknown with monetary policy in order to maintain the stability of thestate keekonomian. The second, understands the modern economythat focusing the policy of the government in the fiscal sector. In themiddle of the rivalry between two economic ideologies, on the decadeof the 1970s in gagaslah an economic system which is considered as thesolution to accommodate the problems faced by a negra. The Islamiceconomy with the basic philosophy that tend to be outside of themainstream economy offers the principle of values and the purpose ofthe comprehensive and universal.In the economic system countries there financial institutionsBanks and non-bank. In the adjacent is the authormembahasakan one of non-bank financial institutions, namelyinsurance. As in conventional financial institutions there areinsurance, so also on the sharia financial institutions have shariainsurance named with takaful. The subject of done author is gives acomparison between the conventional insurance and takaful. So thatcan provide a description of the opportunities takaful development inIndonesia as a whole.The Annual Report Bappepam-LK 2011 syariah insurance(takaful) number of wealth and investment funds owned by Rp9,2Trillion and Rp7,8 Triliundan growth that occurs on this industryof 31,94% and 33,76%. From this study by relying on the principle thatis owned by the takaful conclusion can be that takaful in Indonesiastill have opportunities that is large enough to perform the expansionof the market by touching the middle to society.]]>
<![CDATA[FATWA DSN MUI DAN PERKEMBANGAN PRODUK PERBANKAN SYARIAH DI INDONESIA ]]>
<![CDATA[Hardi, Eja Armaz]]>
<![CDATA[ An-Nisbah: Jurnal Ekonomi Syariah Vol 6, No 1 (2019): An-Nisbah ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/an.2019.5.2.
<![CDATA[Aktikel ini mencoba untuk melihat posisi fatwa DSN-MUI terhadap perkembangan produk dan jasa bank syariah sebagai instrument syariah compliance. Hingga tahun 2017 fatwa terkait produk dan jasa pada lembaga keuangan syariah telah diterbitkan sebanyak 116 fatwa. Produk dan jasa yang dimanfaatkan oleh bank syariah secara umum dapat dibagi menjadi pola yaitu perhimpunan, pembiayaan dan produk jasa. Fatwa terbanyak dikeluarkan oleh DSN-MUI pada tahun 2000 dan 2002 yang merupakan respon cepat MUI untuk memberikan acuan instrument kepatuhan syariah. Kepatuhan syariah tersebut dituangkan dalam UU No. 10 Tahun 1998 perubahan UU No. 07 Tahun 1992 disebutkan bahwa bank syariah harus menggunakan prinsip-prinsip syariah. Kemudian diksi fatwa dijelaskan dan dicantumkan pada UU No. 21 Tahun 2008. Dilain pihak produk dan jasa yang dikeluarkan oleh bank syariah saat ini telah terakomodir dengan fatwa-fatwa yang dikeluarkan oleh DSN-MUI. Dengan menggunakan metode kualitatif dengan pendekatan studi kepustakaan, artikel ini menyimpulkan bahwa posisi fatwa belum memiliki peran yang signifikaan terhadap perkembangan produk dan jasa bank syariah. Hal ini dikarenakan bahwa fatwa berperan hanya sebagai komplementer bagi produk dan jasa bank syariah. disamping itu dikarenakan fatwa merupakan tuntutan Undang-Undang bagi sektor perbankan syariah dalam konteks kepatuhan syariah (syariah compliance). Selanjutnya fatwa juga diterbitkan setelah produk dan jasa sudah terbit bukan dengan mekanisme pembahasan terlebih dahulu.]]>
<![CDATA[ETIKA PRODUKSI ISLAMI: MASLAHAH DAN MAKSIMALISASI KEUNTUNGAN ]]>
<![CDATA[Hardi, Eja Armaz]]>
<![CDATA[ El-Jizya : Jurnal Ekonomi Islam Vol 8 No 1 (2020): el-Jizya : Jurnal Ekonomi Islam ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam (FEBI), Institut Agama Islam Negeri (IAIN) Purwokerto ]]>
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<![CDATA[This article explores the comparative concept of profit maximization and mas}lah}ah in the process of forming the final price in the production cycle. In conventional economics, profits can be formed through various market models faced by producers to achieve maximum profits. on the other hand, Islamic economics views that producer profits must contain Islamic values. This value is reflected in the production goals, which must contain mas}lah}ah and uphold the ethics and norms of consumers and producers. The ultimate goal of mas}lah}ah is a manifestation of maqasid sharia which is to achieve world happiness and the hereafter (fala<h}). In order to answer the anxiety above in the sections of this article discuss some topics related to profit maximization. In the first part of this article discussed the ethical issues of producers and their relation to religion. Then the theory of production, production goals, price theory, and profits, then all the discussion in this article will compare the Islamic perspective and conventional perspective in detail. At the end of this article see a review of Maqasid Sharia and mas}lah}ah of production. This article finds that production activities in the conventional and economic context of Islam must pass synergy in several aspects. In order to achieve the establishment of production theory, Islamic ethical values ​​must contribute to the maximization of profits in production activities. The concept of mas}lah}ah on the theory of Islamic production has values ​​which include: baraka; mas}lah}ah, and; fala<h}. Such values ​​must go hand in hand with conventional production theories.]]>
<![CDATA[The Debt Status of Commercial Company under Gharimin Perspective ]]>
<![CDATA[Hardi, Eja Armaz]]>;
<![CDATA[Arifin, Sirajul]]>;
<![CDATA[Djamaluddin, Burhan]]>
<![CDATA[ Shirkah: Journal of Economics and Business Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/shirkah.v6i1.388
<![CDATA[Currently, commercial entity companies are not regarded yet as one of the groups that receive the zakat. This paper examines the debt status and its micro and macro-economic implications of corporations that experienced the debt shackled in the zakat system through analogy on personal gharim (person in the burden debt). The analysis presented here has been designed on a library research, an analogy method, as well as seen from a debt trap theory. This paper particularly argues that in the twist condition of enterprises to repay their debt, a commercial company may be entitled as the recipient of zakat on behalf of gharim (the fifth group who receives the zakat). It further argues that the loan of the commercial company has a larger impact than individual gharim. Synchronizing the entity companies as “syakhsun i’tibariyun†(the legal person) to the personal obligation to pay zakat is matched to be the reasons for their gharim’s status. The results of this paper contribute to expanding the recipient of zakat on behalf of gharim and enhance the insight of zakat distribution in Islamic philanthropy institutions.]]>
<![CDATA[Analisis Pemberdayaan Masyarakat Muslim Miskin Melalui Qardul Hasan ]]>
<![CDATA[Eja Armaz Hardi]]>
<![CDATA[ Adzkiya : Jurnal Hukum dan Ekonomi Syariah Vol 1 No 2 (2013): Adzkiya Jurnal Hukum dan Ekonomi Islam ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam Institut Agama Islam Negeri Meto ]]>
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<![CDATA[Kemiskinan masih menjadi isu penting di Indonesia, berbagai program dikeluarkan untuk mengurangi angka kemiskinan. Dari sekian banyak program yang dapat digunakan adalah qardhul hasan. Pemberdayaan masyarakat muslim miskin dilakukan oleh Baitul Maal (BM) Baitul Maal wa Tamwil (BMT) Beringharjo Yogyakarta dengan program qardhul hasan unggulannya disebut Sahabat Ikhtiar Mandiri (SIM) yang memanfaatkan dana himpunan dari Zakat, Infaq, Sedekah dan Wakaf (ZISWA). Penelitian ini bertujuan untuk menganalisis variabel-variabel yang diduga berpengaruh terhadap keberhasilan program SIM dalam meningkatkan pendapatan nasabah dan menganalisis perbedaan pendapatan dan sedekah nasabah SIM sebelum dan sesudah mengikuti program. Penelitian ini menggunakan empat variabel independen Jangka Waktu Program (JWP), Kualitas Pendampingan (KP), Lama Jam Kerja (LJK) dan Sedekah (SDKH), sedangkan variabel dependen dalam penelitian ini adalah Peningkatan Pendapatan (PD). Pada variabel independen KP, peneliti menggunakan tujuh parameter yaitu wawasan baru bagi nasabah,kesungguhan, keterbukaan pihak BM, mengingatkan, memotivasi kegiatan usaha nasabah, memecahkan masalah nasabah dan menciptakan usaha baru. Dari hasil analisis uji F menunjukkan bahwa keempat variabel independen dapat digunakan untuk memprediksi variabel dependen yaitu PD. Sedangkan hasil uji t menunjukkan bahwa variabel yang signifikan mempengaruhi peningkatan pendapatan nasabah SIM adalah varibel X3 (LJK). Sedangkan ketiga varibel lainnya JWP, KP dan SDKH tidak memiliki pengaruh terhadap PD. Satu dari variabel KP (X2) yang mempengaruhi PD yaitu Kualitas Pendampingan: Keterbukaan pihak BM terhadap nasabah. Dari hasil uji Paired Samples t Test menunjukkan bahwa terdapat perbedaan pendapatan dan sedekah nasabah sebelum dan sesudah mengukuti program SIM dari baitul maal BMT Beringharjo Yogyakarta.]]>
<![CDATA[The Adat Litigation and Adultery Sanctions In Batanghari-Jambi Province ]]>
<![CDATA[Fathuddin Abdi]]>;
<![CDATA[Efni Anita]]>;
<![CDATA[Eja Armaz Hardi]]>
<![CDATA[ Jurnal Hukum Islam Vol 18 No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah Institut Agama Islam Negeri Pekalongan ]]>
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DOI: 10.28918/jhi.v18i2.2766
<![CDATA[This paper analyzes about the process and sanctions for adultery in the Customary institutions of Batanghari according to Islamic law. The method used sociology of law with a qualitative approach. The technique of collecting information uses observation, interviews and literary studies. The analysis technique uses an interactive model. The results showed, the resolution process and sanctions adultery in the Customary Institution of Batanghari, are:1) adultery pairs will be called by customary stakeholders (niniek mamak) and collected by tuo-tuo tenganai;2) if both have confessed, the niniek mamak, syara’ officials and the village head will determine the sanctions in the form of fines/debts and the time of payment; 3) payment times: 1x7, 2x7, 3x7 (3 weeks). If, the perpetrator has not paid, then he will be expelled from the village, because it is considered that he does not respect customary law. The sanctions for the perpetrator of adultery in that customary law is not the same as the Islamic criminal law, namely the stoning penalty for adultery. However, substantively its does not contradict Islamic law because the Al-Quran and Sunnah do not show the prohibition of imposing sanctions that are less than the ones stipulated by sharia, even Islamic law calls for the perpetrator to be forgiven or to be given a punishment that does not exceed the perpetrator's actions.]]>
<![CDATA[Philanthropy and Sustainable Compassion: An Evidence of Charity Activism in Alumni Association of Islamic Boarding School ]]>
<![CDATA[Eja Armaz Hardi]]>;
<![CDATA[Masnidar Masnidar]]>;
<![CDATA[Efni Anita]]>
<![CDATA[ INFERENSI: Jurnal Penelitian Sosial Keagamaan Vol 15, No 2 (2021) ]]>
Publisher : <![CDATA[State Institute of Islamic Studies (IAIN) Salatiga ]]>
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DOI: 10.18326/infsl3.v15i2.337-360
<![CDATA[Charity activism has been growing significantly since the pandemic covid-19 outbreak in the early 2020s among Indonesian Muslims. Not only state and non-state actors have taken a role to lessen covid-19-victims’ drawbacks through Islamic social finance, but also private organization and association have done the same. The purpose of this paper is to examine the sustainable charity of Azzavirtium Endowment Fund (Dana Abadi Azzavirtium/DAZZ), which has initiated by the 2004 alumni association of Darussalam Gontor Boarding School (Pondok Modern Darussalam Gontor/PMDG). Employing the model of Participation Action Research (PAR), this paper argues that the DAZZ's endowment fund management has given the pattern of sustainable Islamic social finance. Furthermore, this paper argues that the endowment fund has impacted on raising of sustainable compassion activism among alumni members, families, and even for the second generation. It further found that the orphans sponsoring has done with a textual understanding of religious orders without adding another material consideration.]]>
<![CDATA[STUDI KOMPARATIF TAKAFUL DAN ASURANSI KONVENSIONAL ]]>
<![CDATA[Eja Armaz Hardi]]>
<![CDATA[ BISNIS Vol 3, No 2 (2015): BISNIS: Jurnal Bisnis dan Manajemen Islam ]]>
Publisher : <![CDATA[Fakultas Ekonom dan Bisnis Islam Institut Agama Islam Negeri (IAIN) Kudus ]]>
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DOI: 10.21043/bisnis.v3i2.1504
<![CDATA[The development of the sect of the sect of the conventionaleconomic science gave birth to two large flows in the economic systemof the countries in the world. The First, the classic economic ideologiesknown with monetary policy in order to maintain the stability of thestate keekonomian. The second, understands the modern economythat focusing the policy of the government in the fiscal sector. In themiddle of the rivalry between two economic ideologies, on the decadeof the 1970s in gagaslah an economic system which is considered as thesolution to accommodate the problems faced by a negra. The Islamiceconomy with the basic philosophy that tend to be outside of themainstream economy offers the principle of values and the purpose ofthe comprehensive and universal.In the economic system countries there financial institutionsBanks and non-bank. In the adjacent is the authormembahasakan one of non-bank financial institutions, namelyinsurance. As in conventional financial institutions there areinsurance, so also on the sharia financial institutions have shariainsurance named with takaful. The subject of done author is gives acomparison between the conventional insurance and takaful. So thatcan provide a description of the opportunities takaful development inIndonesia as a whole.The Annual Report Bappepam-LK 2011 syariah insurance(takaful) number of wealth and investment funds owned by Rp9,2Trillion and Rp7,8 Triliundan growth that occurs on this industryof 31,94% and 33,76%. From this study by relying on the principle thatis owned by the takaful conclusion can be that takaful in Indonesiastill have opportunities that is large enough to perform the expansionof the market by touching the middle to society.]]>
<![CDATA[MUSLIM YOUTH AND PHILANTROPHIC ACTIVISM ]]>
<![CDATA[Eja Armaz Hardi]]>
<![CDATA[ Epistemé: Jurnal Pengembangan Ilmu Keislaman Vol 16 No 01 (2021) ]]>
Publisher : <![CDATA[IAIN Tulungagung ]]>
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DOI: 10.21274/epis.2021.16.01.15-29
<![CDATA[Since the last two decades, charity movements have been flourishing in Indonesian Islamic landscape. These organisations are involving not only state sponsored organizations, but also non-government associations and professional industries. This article exclusively discusses the youth-based charity movements in two important Islamic universities in Indonesia and tries to offer a new glance of youth charity movement as to which their movement relates to the issue of identity and social welfare. The article uses a qualitative method through a systematic literature review, in-depth interview, and observation to the activities of two youth-based charity movements at two state Islamic universities in Jambi and Surabaya. This paper further argues that the spirit of philanthropic movement does not only depend on economic wealth, but also on social solidarity, Islamic principle of economic distribution, and networks among the students that have been successfully translated into both social welfare activism and humanitarian activities.]]>
