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<![CDATA[Tinjauan Sejarah Mekanisme Pasar Dalam Islam ]]>
<![CDATA[Syamsu, Nur]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[The paper attempts to analysis the concept of market mechanism in Islamic view as developed by the Muslim scholars. The ideas of Muslim scholars are at large remained unexplored who had offered rather detailed and sophisticated discourse on market and pricing mechanism. Our study is confined to the ideas of following representative personalities such as Abu Yusuf, al-Ghazali, Ibn Taimiyah and Ibn Khaldun. The paper concludes with the note that considerable ideas on the market and pricing mechanism were found with the Muslim scholars long before the mid-eighteenth century, and that the views of Islamic writers were far detailed and clear. This requires reconsideration on Schumpeter???s statement about mechanism of pricing that nothing worth mentioning existed before the middle of eighteenth century. Especially the contribution of the Arab-Islamic scholars to economic thought be rehabilitated in the science of economics for the sake of doctrinal continuity as well as objectivity.]]>
<![CDATA[Implementasi Bangunan Ekonomi Islam Pada Produk Deposito Mudharabah di Bank Syariah ]]>
<![CDATA[Trimulato, Trimulato]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Islamic banking currently has a strong legal law with the presence of the law number 21 of 2008 on Shariah banking. It is very influential on the existence of the Shariah banking are increasingly in demand by many. Islamic bank is better known by the profit-sharing system has a range of products that use Mudarabah and Musharakah contract, considered more equitable for all parties. Bank Indonesia based on the statistics, the number of Mudharabah deposits which have been compiled from third party funds by the banking industry shari'ah until May 2015 was recorded at Rp 129.890 billion rupiah, an increase compared to last year in the same month, deposits from Mudharabah deposits collected amounting to Rp. 119.048 billion rupiah grew 8.35% in the same period last year. Presence of Islamic banks part of Islamic economics, so that every product of Islamic banking is expected in line with the concept of building of Islamic economy. This paper uses a descriptive qualitative limitations in this paper is focused on products in Islamic bank deposits and building concept of Islamic economics. This paper uses literature study from various sources. The results of this paper that the Islamic bank deposit products in line with the concept of building an Islamic economy. Various transactions on deposits has met the economic building islam. Only in certain parts can not be in line with the concept of building an Islamic economy look no aspect of justice. Because they based their refund guarantee on product deposits in Islamic banks.]]>
<![CDATA[Pakaian Wanita Muslimah Dalam Perspektif Hukum Islam ]]>
<![CDATA[Fauzi, Ahmad]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Human who has common sense and perfect mind, want to look attractive, whether Islamic or social norms prevailing in general society.Indonesian society which predominantly Islam, should understand how to dress decently according to their teachings. But, lately, there are found many muslimah do not dress with the rules and the teachings of Islamic religion. Good dressing habits should be instilled early to sake muslimah toda accustomed by syariah dressing and to make islamic dress code entrenched in society.The focus of this article is to know about the prosedure and etiquette of a Muslimah???s dressing according to shariah. This study take a conclusion that Muslimah clothing is that cover the aurat and keep them from negative efects.]]>
<![CDATA[Konsep Dan Kontribusi Pemikiran Adiwarman Azwar KarimTerhadap Perekonomian Indonesia ]]>
<![CDATA[Wahab, Fatkhul]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Discourse on Islamic economics was intoduced by classical theologian before. But, Islamic economics had an ups and down experiences that eventually disappeared and replaced by the conventional economic system that doesn???t touch the Islamic teaching, resulting the conventional economic ignoring the community welfare and give the benefit for a few people, they are the owners of capital.Indonesia is no different from other countries in the implementation of the economic system,although the theory presented policy holders of this country is based on Pancasila economy populist, but in practice, instead of applying the conventional economy. Unavoidable, that the Kiblat of the national economy is the developed countries that implement economic system by individulist-liberlist character.Islamic economic in Indonesia can not be separated from the contribution of Adiwarman Azwar Karim. He offers a concept that the Islamic economic is the economy system which built on the universal values of Islam. The mean values are unity (tauhid), justice ('adl), government (khilafah), prophethood (nubuwwah), and return (ma'ad). This article examines the concept and contribution Adiwarman Azwar Karim to Indonesia economic system. Researcher concluded that the Islamic economics offered by Adiwarman Karim takes a historical and jurisprudence approach. His contribution in developing the concept of Islamic economics aims to find solutions to a growing problem in society.]]>
<![CDATA[Islamisasi Ekonomi Madzhab Mainstream: Tinjauan, Model dan Implikasi ]]>
<![CDATA[Hakim, Rahmad]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[The rapid development of Islamic financial institutions lately is quite encouraging, it would be legitimacy that Islam is able to renpond the challenges of globalization and modernization. On the other hand, these developments would make the Islamic financial institutions as a measure of doctrine and Islamic values realized in the lives of all Muslims. But, about Islamic products and a contract that???s practiced is being debated by economist Muslims worldwide.Assuming that ijtihad can be done in mu???amalat according to the rule ???al-Aslu fi l mu???amalāt al ibahah illa ya???ti dalilun ???ala ta??rīmiha??? make this debate more interenting with many opinions expressed by economist Muslims, especially Muslim mainstream economists.The core of the debate between Muslim economists is the method that being used in building the Islamic economic, either by adopting the practices, systems and the values of conventional economics that are relevant to shariah, or through methodology of ushūl fiqh and fiqh which is purely a method derives from treasury of Islamic knowledge constructed by scientist Islam as Imam as-Syāfi???ī, Imam al-Ghāzalī, Izzudīn Ibn Salām, and Imam as-Syātibī.The focus of this paper is, first, examine approaching of some Muslim economists mainstream madzhab in the economics Islamisation. Second, examines the implications of the approach used by the Muslim economists in Islamic economic intitutions (shariah banking/Islamic banking).]]>
<![CDATA[Pengelolaan Keuangan Publik Islam Perspektif Historis ]]>
<![CDATA[Noviyanti, Ririn]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 1 (2016): #1 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[The instrument of public finance include of zakat, wakaf and infaq. Optimal management of public finance will be able to reach the purpose of human life welfare. The aim of this research is to describe the management of public finance in the classical Islamic period. Specifically at Rasulullah, Shahabah, Umayyah, Abbasiyah and Ustmani period. This reseach uses descriptive - qualitative method with socio ??? historical approach, which will study about the events of the past on public financial management and to describe the human lives of that period.The conclution of this study, that there are two things that become the foundation of public finance management in classical Islamic period (1). Prioritizes of maslahah (2). Implementing the simplicity life style (qana'ah).]]>
<![CDATA[Penyimpangan Akad MurÄbahah Pada Perbankan Syariah di Indonesia ]]>
<![CDATA[Sulaiman, Sofyan]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 2 (2016): #2 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Di awal pendirian, perbankan syariah diisukan sebagai alternatif terhadap perbankan konvensional yang berbasis bunga. Ia dibangun atas dasar prinsip profit and loss sharing (bagi-hasil) karena ia dianggap konsep yang lebih berkeadilan. Produk bagi-hasil tersebut adalah mudārabah dan musyārakah. Namun dalam perjalanannya produk tersebut tidak begitu diminati oleh perbankan syariah, karena sistem bagi-hasil memiliki prosedur yang rumit, karena perbankan dituntut aktif dan terlibat terhadap usaha nasabah. Perbankan syariah lebih tertarik dengan sistem murābahah, karena keuntungan bersifat pasti dan tidak rumit dalam praktinya. Sehingga murābahah mendominasi 60%-90% dalam skema pembiayaan perbankan syariah. Hal inilah yang memicu sejumlah keritikan karena praktik murābahah tak ubahnya bunga dalam perbankan konvensional yang keuntungannya bersifat pasti, yang berbeda hanya basis akadnya saja, murābahah berdasarkan jual-beli, sementara bunga berbasis utang. Namun yang menjadi masalah adalah bukan pada akadnya, karena murābahah diakui secara syariah, yang menjadi masalah adalah terjadi penyimpangan dalam praktik akad murābahah, yang mengakibatkan akad tersebut batil secara syariah. Adapun penyimpangan tersebut terjadi pada (1) pelanggaran syarat murābahah, yaitu: syarat kepemilikan terhadap harta (milkiyah) dan harga awal yang diketahui (ra???sul māl ma???lūm) dan (2) penempatan akad murābahah pada transaksi yang salah dan (3) melibatkan maysir dalam mark up]]>
<![CDATA[Kontribusi Ibnu Khaldun Terhadap Perkembangan Ekonomi Islam ]]>
<![CDATA[Ulum, Bahrul]]>;
<![CDATA[Mufarrohah]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 2 (2016): #2 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Kegiatan perekonomian yang berorientasi pada sistem Ekonomi Islam semakin merebak di berbagai negara tidak terkecuali di Indonesia. Berbicara tentang teori Ekonomi Islam, maka tidak lepas dari pemikiran???pemikiran para tokoh yang mempunyai kontribusi dalam peletakan dasar dan prinsip ekonomi Islam. Pemikiran ulama tentang ekonomi Islam di masa klasik sangat maju dan cemerlang, jauh mendahului pemikir Barat modern seperti Adam Smith, Keynes, Ricardo, dan Malthus. Ibnu Khaldun merupakan salah satu dari banyak tokoh Ekonomi Islam, yang mempunyai peran yang sangat vital terhadap perkembangan ekonomi Islam hingga saat ini.Tulisan ini bertujuan untuk mengungkap sumbangan pemikiran Ibnu Khaldun terhadap perkembangan Ekonomi Islam. Dengan menggunakan pendekatan historis , penulis menganalisis teori Ekonomi Islam yang berasal dari pemikiran Ibnu Khaldun, beberapa teori tersebut antara lain teori pruduksi yang terdiri dari; tabiat manusia dan produksi, organisasi sosial dan produksi serta organisasi internasional dan produksi. Ia juga mengemukakan teori tentang nilai, uang dan harga, teori tentang distribusi yang terdiri dari gaji, laba dan pajak, serta teori siklus yaitu siklus populasi dan siklus keuangan publik.]]>
<![CDATA[Kartu Kredit Syariah dalam Tinjauan Islam ]]>
<![CDATA[Wardani, Fitri Anis]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 2 (2016): #2 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Seiring tumbuh dan berkembangnya perbankan syariah, maka berkembang pulalah produk inovasi dari perbankan tersebut. Salah satu inovasi produk dari perbankan syariah yaitu kartu kredit syariah. Hal ini didukung dengan di keluarkannya fatwa DSN MUI tentang dibolehkannya kartu kredit syariah. Dasar yang dipakai dalam penerbitan kartu kredit syariah adalah DSN No.54/DSN-MUI/X/2006 mengenai syariah card. Dalam fatwa tersebut yang dimaksud dengan syariah card adalah kartu yang berfungsi sebagai Kartu Kredit yang hubungan hukum antara para pihak berdasarkan prinsip syariah sebagaimana diatur dalam fatwa. Banyaknya pihak yang terlibat dalam penggunaan kartu kredit menimbulkan banyak perbedaan pendapat tentang dibolehkannya dalam Islam. Para fukaha juga masih berbeda pendapat tentang jenis dan jumlah akad yang di gunakan dalam transaksi kartu kredit. Makalah ini bertujuan untuk membahas jenis-jenis atau tahapan-tahapan dalam suatu transaksi kartu kredit deengan menggunakan pendekatan kualitatif dan metode analisis evaluatif. Menurut hemat penulis menyimpulkan bahwa akad yang dipergunakan dalam kartu kredit syariah berhukum mubah (boleh). Namun, penulis mengevaluasi bahwa penerapan denda atas pembayaran yang menimbulkan riba nasi???ah tidak bisa di abaikan begitu saja, karena akan menimbulkan bahaya yang lebih besar.]]>
<![CDATA[Mekanisme dan Sistem Distribusi Harta Perspektif Islam ]]>
<![CDATA[Fadilla, Zulfa Nur]]>
<![CDATA[ Iqtishodia: Jurnal Ekonomi Syariah Vol 1 No 2 (2016): #2 ]]>
Publisher : <![CDATA[Department of Islamic Economic Law, Institut Agama Islam (IAI) Al-Qolam ]]>
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<![CDATA[Universalitas Islam dalam berbagai aspek kehidupan manusia, khususnya dalam ekonomi, menghadirkan sebuah konsekuensi bahwa segala kegiatan perekonomian harus berjalan secara Islami sesuai dengan syariat Islam, baik dalam produksi, konsumsi maupun distribusi. Dengan demikian kesejahteraan dunia dan akhirat (falah) akan tercapai. Pembahasan dalam tulisan ini akan di fokuskan dan di batasi dalam kegiatan distribusi, dengan mengkomparasikan antara konsep distribusi Kapitalis, Sosialis dan perspektif Islam. Penelitian ini merupakan penelitian kualitatif dengan pendekatan literatur , utuk pengumpulan data, penulis menggunakan dokumnetasi baik dari media cetak (buku, koran) maupun media online. Penulis menarik kesimpulan bahwa Islam mengambil jalan tengah antara pola kapitalis dan sosialis yaitu tidak memberikan kebebasan mutlak maupun hak yang tidak terbatas dalam pemilikan kekayaan pribadi bagi individu dalam lapangan produksi, dan tidak pula mengikat individu pada sebuah sistem pemerataan ekonomi yang di bawah sistem ini ia tidak dapat memperoleh dan memiliki kekayaan secara bebas.]]>
