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<![CDATA[PERDAGANGAN SAHAM DALAM ISLAM ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ PARADIGMA : JURNAL ILMU PENGETAHUAN AGAMA, DAN BUDAYA Vol 3 No 1 (2002): PARADIGMA : Jurnal Ilmu Pengetahuan, Agama dan Budaya ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Masyarakat Universitas Islam 45 ]]>
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<![CDATA[Trade of exchange is something contemporary that had never been identified in the age of Rasulullah, of sahabat, or of Tabi’in. where is the position of trade of exchange in Islamic Law? This is issue will be discussed in this moment]]>
<![CDATA[Peran BMT dalam memberdayakan Usaha Mikro melalui Pembiayaan Al-Qardhul Hasan: Studi Kasus pada BMT Darussalam Madani Kota Wisata Gunung Putri Bogor ]]>
<![CDATA[Darmawan Hamzah]]>;
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 7 No 2 (2016): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v7i2.1174
<![CDATA[This research aims to determine the role BMT in empowering micro entrepreneurs with qardh al-hasan financing. The method used naturalistic qqualitative mmethods with data collection techniques, namely: interview, documentation submitted to the manager and employee BMT Darussalam Madani and micro entrepreneurs. Based on the research results in the empowerment of business micro BMT Darussalam Madani through qardh al-hasan financing funds from the zakat, Infaq, shadaqoh and from the donation that is given to the micro entrepreneurs who run their business. Most of the micro-entrepreneurs who have received financial assistance qardh al-hasan has developed its business volume, due to the capital relief. However, there are still some constraints factors, internally is their limited financial resources qardh al-hasan, externally there are micro entrepreneurs who are not disciplined in financial aid refund qardh al-hasan.]]>
<![CDATA[Analisis Perbandingan Konsep Zakat Menurut Imam Syafi’i dan Undang-Undang Nomor 23 Tahun 2011 ]]>
<![CDATA[Abdul Rohim]]>;
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 7 No 1 (2016): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v7i1.1180
<![CDATA[The purpose of this study to determine the position of the concept of zakat according to the thought of Imam Shafi'i and the Zakat Law, Number 23, 2011 in the perspective of Islamic law and positive law as well as to find out the similarities and differences in both. The method used in this study is a research library with a comparative approach. Among the conclusions of this study is the provision of charity is explained by Imam Shafi'i is a legal doctrine as a source for every Muslim who recognize the truth of thought of Imam Shafi'i. According to Zakat Law No. 23 of 2011, in accordance with article 1, paragraph 2, zakat is a treasure that must be issued by a person or business entity to be given to those who deserve it in accordance shari'ah. Article 4, paragraph 1 is zakat includes zakat mal and zakat fitrah. Various tithes according to Imam Shafi'i thought but there are additions in the Law No. 23 of 2011 concerning the management of zakat is profession zakat or income and services zakat.]]>
<![CDATA[Jual Beli Harta Benda Wakaf Menurut Madzhab Syafi’i: Studi Analisis Pemikiran Ibnu Hajar al-Haitami ]]>
<![CDATA[Nurhasanah .]]>;
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 6 No 2 (2015): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v6i2.1186
<![CDATA[The problem of this study is how the purchase procedure of wakf property according to the school of Shafi’i jurisprudence, focusing on the thought of Ibn Hajar al-Haytami? The conclusion of this study, Ibn Hajar al-Haytami is one of the followers of Shafi'i’s school of fiqh, (Islami jurisprudence) and he expressly prohibit the sale and purchase of wakf property under any circumstances. According to Al-Haitami property of wakf had broken up his property and belong to Allah. Therefore, property of wakf has not be authorized for sale in the all condition. There is possibility when he banned the sale and purchase of the wakf property, affected by the state of Muslims who was very much with the teachings of Islam or Al-Haitami’s thought of fiqh. Although prohibits selling property of wakf, it allows rent it. The wakf has been relevant to the development of society, especially for Muslims of Indonesia, such as the development of the construction and rental of flats on wakf land, as it has been regulated in the management of productive of wakf in the legislation of wakf.]]>
<![CDATA[Pembagian Harta Bersama Akibat Perceraian: Studi Kasus di Pengadilan Agama Bekasi ]]>
<![CDATA[Widowati .]]>;
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 5 No 1 (2014): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v5i1.1193
<![CDATA[The purpose of this research is to understand the process of implementation of the practice and meaning of the division of joint property of the Religious Court of Bekasi. The conclusion of this study are as follows: (1) Implementation of the Joint Distribution Assets through several stages, namely: a) the plaintiff made a claim; b) registration of the case by the desk clerk 1 to the register book; c) The plaintiffs to pay court costs as well specify the case number; d) the Chairman of the Religious Court Judge sets (PMH) as well as clerks and secretaries appoint a replacement clerk of the bailiff who will assist the judge in the trial; e) The judges set the day of the examination of the case is once ruled-the bailiff to call the parties; f) First Session: mediation stage and give answers lawsuit either orally or in a written, then deliver replik and closing argument; g) Defendants and plaintiffs submit evidence as witnesses, deed, and the oath. After verification of the defendant and the plaintiff a new panel of judges gave the verdict and its final conclusion. (2) treasure together in Law No. 1 1974 and Compilation of Islamic Law shows the constellation akultu process that produces the process of assimilation or fusion of two cultures. In this case, the process of acculturation and assimilation to the joint property appears easy occurs among Muslims, because basically in the treasures of the teachings of Islam are thinking about going on his property along with the term "shirkah" which has been recognized Islamic community]]>
<![CDATA[Dimensi Kemaslahatan dalam Larangan Jual Beli Gharar ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1202
<![CDATA[This article explain about maslahah in the forbidden of gharar (risk). Gharar means doubtfulness or uncertainty as in the case of not knowing whether something will take place or not; this excludes the unknown. Gharar also means ignorance and this can be when the subject matter of sale is unknown. Gharar is the risk where the probability of existence and the probability non-existence have the same value”. There is a consensus among interpreters of the Qur’an that Gharar is vanity (al-bathil). Gharar is unlawful because it is prohibited by Sharia. So, Gharar like maysir (gambling) is not permitted or forbidden by Sharia. The forbidden of Gharar besides is based on Sharia, also is based on maslahah. Some jurists Moslems said that Gharar is not permitted by Islamic jurisprudence (fiqh) because to avoid dispute and gambling. The forbidden of Gharar also is based on belief (iman) to God (Allah) as a Law Giver (al-Hakim) and goodness in the transaction of salling.]]>
<![CDATA[Al-Hawalah dan Relevansinya dengan Perekonomian Islam Modern ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 2 No 1 (2011): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v2i1.1208
<![CDATA[The purpose of this paper is to describe al-hawalah and its relevance to modern Islamic economy. From this paper can be concluded that the application of al-Hawalah today still refer to the sources of Islamic law which allows transfer of debt payments. Some changes in placement and the addition of elements of al-Hawalah at this time because of differences of background of the development of al-Hawalah at this time with al-Hawalah at the beginning of its formation. The relevance of the concept of early al-Hawalah with modern Islamic economics lies in the functions of Islamic banks as part of the economic structure of modern Islam as channeling funds to communities whose position can be converted into Muhal Alaih as paying debts]]>
<![CDATA[Makna Mudharab : Suatu Pendekatan Tafsir Maudhu’i ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 3 No 1 (2012): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v3i1.1254
<![CDATA[This research theme is the meaning mudharabah: a thematic (maudhu’i) interpretation approach. From this study it can be concluded that the cooperation between shahibul mall and mudharib to carry out the work that generates a profit and the profit sharing provision of clear and definite, while capital losses are borne entirely by shahibul mall. The interpretation of Mudhorobah commentary refers to the Surah of al-Muzammil verse 20 is reinforced by the verses of the Holy Qur’an and the hadith explains the other: (1) That the carrying out mudharabah is permissible in Islam and has a core value of quality equal to jihad (2) The Surat al-Muzammil verse 20 which discusses the absurd with the letter mudharabah in Surah al-Jum'ah verse 10 and the Surah of al-Baqarah verse 198 the suitability thematic (maudhu’i) 'the ability to earn a living and an explanation of the need to make a living without neglecting prayer and worship Hajj, (3) Surat al-Muzammil verse 20 also has relevance to the Surah al-Nisa verse 29 that prohibits making a living in a false way. Among the forms of living in a false way it was an act ghasab, usury and trading urbun. Application of the concept has been applied mudharabah in Islamic banks using the system for results between banks and customers in an effort to avoid usury element contained in the bank rate]]>
<![CDATA[Status Harta Bersama Menurut Perspektif Undang-undang No 1 tahun 1974 dan Hukum Islam ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 3 No 1 (2012): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v3i1.1256
<![CDATA[Field of this research is let’s to know about Harta Bersama In Islamic law. The method of this research is description of analysis. By This article, we are know that human being was create a marriage institution for a long long time ago. Every marriage institution need a capital. The line of Islamic family is patrilineal. By this line of family, the capital of Islamic familly only from a husband. Actually, we met a harta bersama in Islamic society. The existence of harta bersama have a judge from Islamic law. We thruth that legitimation of harta bersama by Islamic law by the rule ‘ al-aadah muhakkamah ‘ not contrary by syariah.]]>
<![CDATA[Implementasi Pembiayaan Mudharabah di Bank Syariah Ditinjau dari Perspektif Ekonomi Islam ]]>
<![CDATA[Iis Rizqi Amelia]]>;
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 4 No 1 (2013): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v4i1.1296
<![CDATA[This study aims to determine the implementation of financing in islamic banks in the review from the perspective of Islamic economics. The method used was naturalistic qualitative methods. The data collection techniques are interviews, observation, documentation and triangulation are asking far financial marketing on the part of employees of PT. BSM KCP East Bekasi, how the implementation of financing in Islamic banks and whether the implementation of financing according to Islamic economics. The results of the study authors concluded that the implementation of BSM KCP financing in East Bekasi, there are 3 stages: First, financing plans were consistent with the al-Quran and al- Hadith and Fatwa of DSN NO: 07/DSN-MUI/IV/2000, kafalah as a complement to existing contract to guard the goal Second, the process of implementation of the contract-agreement under the terms of jurisprudence and accounting revenue recognition method using basic cash. Third, the results of the implementation that currently there is no problem in paying installments customers. Banks may have the customer because the customer financing principles mandate holders]]>
