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All Journal SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam Syarikat : Jurnal Rumpun Ekonomi Syariah Journal of Economic, Public, and Accounting (JEPA) Al-Azhar Journal of Islamic Economics Economics and Digital Business Review El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam Jurnal Cakrawala Ilmiah Jurnal Tafsere Innovative: Journal Of Social Science Research VISA: Journal of Vision and Ideas
Halimah Basri
Universitas Islam Negeri Alauddin Makassar
Religion Humanities Computer Science & IT Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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Harta dan Pengelolaannya dalam Al-Qur’an: Tinjauan Surah Al-Kahfi ayat 46 Pipi Arviana; Achmad Abubakar; Halimah Basri; Muh.Azka Fazaka Rif’ah
El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam Vol 5 No 3 (2024): El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam
Publisher : Institut Agama Islam Nasional Laa Roiba Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47467/elmal.v5i3.5608

Abstract

One of the favors of Allah SWT to humans is wealth. Treasure can be used to fulfill the needs of life, worship, and help others. However, wealth can also be a source of fitnah and damage if not managed properly. This study aims to analyze treasure and how it is described in the Qur'an, especially in the meaning of baqiyat shalihat or good deeds. This research is a library research/study of literature using a descriptive qualitative approach with the Tafsir Science Method. The results of the study provide an explanation that in surah al-kahf verse 46 it is found that wealth has three positions, namely the adornment of the world, the support of life, and as a mandate from Allah SWT. Because wealth is impermanent and ephemeral, Allah Swt. reminds mankind that eternal good deeds are better than worldly treasures. Eternal good deeds include all good deeds done by humans, including utilizing wealth. In the perspective of Islamic economics, al-baaqiyat as-sholihat is defined as the process of managing wealth that has the value of virtue or good deeds, which includes 5 stages, namely wealth creation, wealth consumption, wealth purification, wealth distribution, and wealth protection in accordance with sharia or Islamic economic principles.
Konsep Hutang Piutang dalam Ekonomi Islam : Kajian Qs. Al-Baqarah Ayat 282 dalam Perspektif Tafsir Al-Qur’an Al-Azhim Karya Ibnu Katsir Samsidar; Syamsurianto; Achmad Abubakar; Halimah Basri; Muh. Azka Fazaka Rifa’i
VISA: Journal of Vision and Ideas Vol. 4 No. 1 (2024): VISA: Journal of Vision and Ideas
Publisher : IAI Nasional Laa Roiba Bogor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47467/visa.v4i1.1482

Abstract

Debt is a transaction in which two people voluntarily give money to another person and then return it to them in the same way. This study aims to determine how Ibnu Katsir views the concept of accounts payable and receivable from an Islamic economic perspective. Although we know that debts and receivables are permitted, Islam advises its followers to avoid debts as much as possible, regardless of whether they can afford to buy something with cash or not when they are in limited economic conditions. Because debt is always a heavy burden and threatens morality. Rasulullah saw. once refused to pray for the body of someone who owed a lot of debt to his family and did not have the means to pay it. As explained in the Koran, recording or writing is the first step in debt and receivable transactions. This research uses library research methods with an interpretive science approach using the tahlili method. The results of this research show that people who owe money are obliged to tell the clerk about the debt they admit because they are worried that there will be fraud against those who owe it. If it is a buying and selling transaction, it is permissible not to record or write down the transaction. Furthermore, there is a need for fair witnesses. In terms of testimony, Ibnu Katsir stated that being a witness is fardlu kifayah or not mandatory for the person concerned unless there is another person who can replace his position
Co-Authors A. Niken Ayu N.F Achmad Abu Bakar Achmad Abubakar Andi Miswar Atika Rizki Atika Bambang Sampurno Citra Andanari. M Djafar Fauziah Hamka Hasan Mardatillah Yakub Muh. Azka Fazaka Rifa’i Muh.Azka Fazaka Rif’ah Muhammad Tajuddin Muslihin Sultan Mustaqim Pabbajah Nirwana Rasyid Nurjannah Nurjannah Pipi Arviana Risnawati Risnawati Ruslan Sangaji Samsidar Subehan Khalik Syamsiah Muhsin Syamsurianto Wandi Wandi