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<![CDATA[Zakat Profesi Perspektif Hukum Islam: (Suatu Kajian Pendekatan Maqashid Syari’ah) ]]>
<![CDATA[Muhazir]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.469
<![CDATA[The problem of zakat is still a phenomenon that will always exist along with the times. Of course, as a Muslim community, we understand that zakat is one of the pillars of Islam that must be fulfilled as explained in the Qur'an and al-Hadith. Professional zakat is still being debated, this is because there is no evidence in the Qur'an and Hadith that implicitly confirms professional zakat. This paper is the result of library research with a maqashid sharia approach. The results of the study show that professional zakat when viewed from the maqashid sharia aspect contains many benefits both in terms of maintaining a property, life, and religion. Not only that, even professional zakat can be used to help the community's economy in meeting the needs of life if it is managed properly and is not only consumptive.]]>
<![CDATA[ANALISIS TERHADAP UNDANG-UNDANG NOMOR 30 TAHUN 1999 TENTANG ARBITRASE DAN ALTERNATIF PENYELESAIAN SENGKETA ]]>
<![CDATA[Resi Atna Sari Siregar]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.472
<![CDATA[Putusan Arbitrase bersifat final and binding artinya putusan tersebut tidak dapat dimintakan upaya hukum seperti banding dan kasasi dan putusan tersebut mengikat bagi para pihak untuk dapatuhi secara suka rela dengan itikad baik karena sebelum putusan dibuat mereka juga telah sepakat untuk menyelesaikannya melalui jalur arbitrase dengan segala konsekuensinya. Dengan disahkannya Undang-undang arbitrase diharapkan pelaksanaan arbitrase di Indonesia akan semakin baik karena adanya jaminan bahwa putusan suatu arbitrase baik nasional maupun internasional pasti dapat dilaksanakan di Indonesia. Akan tetapi sebenarnya masih terdapat beberapa masalah dalam undang-undang tersebut salah satunya dalah mengenai pelaksanaan putusan arbitrase Klausula arbitrase yang tertuang di dalam perjanjian bisnis yang mengikat kreditor dan debitor pada prinsipnya dapat dijadikan dasar untuk menghentikan proses pengajuan permohonan kepailitan terhadap debitor atas dasar prinsip dalam UU Kekuasaan Kehakiman, UU Arbitrase, asas Pacta Sunt Servanda dan asas kebebasan berkontrak. Kewenangan pengadilan niaga untuk mengenyampingkan klausula arbitrase yang tersirat di dalam Pasal 303 UU Kepailitan jika dikaitkan dengan prinsip Commercial Exit from Finansial Distress dalam hukum kepailitan justru berpotensi untuk melahirkan kesewenang-wenangan kreditor terhadap debitor yang beritikad baik untuk membayar utang-utangnya, termasuk dapat merugikan kreditor lainnya yang memiliki tagihan relatif kecil.]]>
<![CDATA[ANALISIS FAKTOR YANG MEMPENGARUHI NON MUSLIM MENJADI NASABAH BANK SYARIAH INDONESIA DI MEDAN ]]>
<![CDATA[Anjur Perkasa Alam, Jureid Lubis]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.483
<![CDATA[The purpose of this study is to find out how the influence of facilities, promotions and products of Islamic Bank Indonesia affects non-Muslims to become customers. The sampling method used by the researcher is Non Probability Sampling, which is a technique where every member of the sample in the population has the same opportunity to become a member of the sample. An example of a purposive sampling technique (Judgement Sampling) is a sampling technique based on an assessment of the characteristics of the sample members that is adjusted to the researcher's goals. Based on the research results, the most powerful factors influencing non-Muslims to become customers at Bank Syariah Indonesia are promotions, products and facilities. The first strong influence is promotion with a significance of 0.371, both products 0.528 have a strong influence and the last 0.467 facilities have that influence]]>
<![CDATA[ANALISIS HUKUM EKONOMI SYARIAH TERHADAP AKAD DALAM PROGRAM BPJS KESEHATAN ]]>
<![CDATA[Nur Saniah]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.485
<![CDATA[In principle, public health insurance is one of the tasks of the state. Indonesia as a large country has regulated social security in the form of health prevention for the community, manifested in the form of the JKN (National Health Insurance) program organized by the Social Security Administering Body (BPJS). Indonesia as a country with a majority Muslim population, of course, does not accept the decision of the government regulation immediately, one of which is whether the contract in the BPJS health program is in accordance with Islamic law?, because Muslims cannot be separated from their religious rules which regulate in all aspects, including health insurance. To answer this problem, research was carried out, using data collection techniques in the form of documentation of everything related to the research title. After the data was collected, it was analyzed by qualitative analysis using descriptive analysis method. The results of the study found that the contract used by the BPJS health program is allowed as long as the meaning is understood by each party (no gharar) and the existence of mutual blessing (an taradhin) is the main requirement in every muamalah contract, so that it does not result in consuming other people's property in a false way. or not contrary to sharia provisions.]]>
<![CDATA[Kerjasama (Syirkah) Penyedia Jasa Tiket Dengan Penyedia Jasa Transportasi di Panyabungan Dalam Analisis Hukum Islam ]]>
<![CDATA[Asrul Hamid]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.486
<![CDATA[Cooperation (syirkah) between CV owners. A ticket service provider with the owner of a transportation service provider on travel transportation in Panyabungan, namely where CV. Maharani Travel with travel car owners divides profits of 70% and 30% for car owners. And CV. Mandiri Taxi divides the profit of 45% for the company and 25% for the car owner and 30% for the driver and if there is an accident or things that are detrimental then from both CVs. the travel stated that the bearer of the loss was the owner of the CV. the largest travel agent and the driver, while the owner of the travel car is not responsible. According to the view of Islamic law on the practice carried out by CV. Maharani Travel with travel car owners and CV. Mandiri Taxi and the owner of a travel car are not appropriate because it should be in a collaboration (syirkah) in addition to fulfilling the requirements and pillars, as well as responsibilities both in terms of profits and losses must be the responsibility of both parties in accordance with their respective capitals that they tasharruf.]]>
<![CDATA[PENGATURAN DAN PENGAWASAN BANK SYARIAH ]]>
<![CDATA[Nur Khotia Harahap, Erpiana Siregar]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.489
<![CDATA[Sharia financial institutions were first established, namely Islamic banking in 1991. However, this financial institution has experienced good growth. Seeing the development of Islamic banks so far, which makes sharia principles the main foundation in running their business, it is necessary to have regulatory and supervisory institutions for Islamic banks in order to minimize the occurrence of fraud from various parties that can harm the wider community. The institution that regulated and supervised Islamic banks before 2014 was regulated and supervised by Bank Indonesia, then since 2014 it has been regulated and supervised by the OJK. In addition, Islamic banks are regulated and supervised by the DSN, which then represents the DPS in Islamic banking to supervise the activities of islamic banks in accordance with or not with syriah principles.]]>
<![CDATA[Peran Lembaga Pembiayaan Syariah dalam Mempercepat Pemulihan UMKM di Masa Pandemi ]]>
<![CDATA[Lokot Zein Nasution]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.491
<![CDATA[Covid-19 pandemic has not only impacted the health sector, but also social, political, security, and especially the economic sector. Various empirical studies prove that the Covid-19 pandemic has significantly reduced market demand due to social activities and trade transactions. SMEs are one of the most powerful business actors, and a threat to business in the long term. The source of the problem is the low accessibility of financing, including the non-optimal use of sharia financing during the pandemic. how this can be done to find and explore Islamic financing institutions that can be done in the recovery of pandemic MSMEs. Based on a review of the study literature, it was found that Islamic financing has advantages in the form of the principle of risk sharing to overcome the vulnerability of SMEs businesses. Another advantage lies in sharia guidelines that are in accordance with democracy, and the application of the precautionary principle. In Islamic financing, there is no party who benefits above the loss of the other party, and there is no unilateral or repressive treatment to other parties. The advantage it has is that Islamic financing must be conditioned to suit business needs, equipped with an empowerment model as part of the SMEs financing scheme. For this reason, the government needs to encourage the Islamic finance ecosystem as a foundation in developing Islamic financing institutions for the recovery of SMEs during the pandemic.]]>
<![CDATA[ANALISIS PENDAPAT YUSUF QARDHAWI MENGENAI ZAKAT KEKAYAAN INVESTASI ]]>
<![CDATA[Muhammad Ichsan, Erna Dewi]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.496
<![CDATA[Investment zakat is a zakat which is the result of wealth exploitation for which is obligatory on the material, this is not because it is traded, but because it is experiencing growth that provides results and business fields to its owners, by renting the material or selling the production. Because investment at this time can bring profits, and can be categorized as assets that grow and develop, So, it is obligatory to pay zakat.Yusuf Qardhawi sets the level of investment zakat to equate it with agricultural zakat, because the results of agricultural land obtained by the owner are no different from the profits of factories, buildings and others. With the determination of the zakat rate of 5% or 10% according to the results of the business and the costs spent.This study uses library research methods, by taking some data from the Qur'an, al-Sunnah and several books of fiqh and other books that have to do with these problems. The technique of extracting subject is by processing, studying books and that are related to the subject matter. The subject collected is then analyzed using descriptive analysis method, is the describe and explain several opinions covering problems related to trying to find the relationship between legal theory and reality.]]>
<![CDATA[MEMAKSIMALKAN POTENSI ZAKAT MELALUI PENINGKATAN AKUNTABILITAS LEMBAGA PENGELOLA ZAKAT ]]>
<![CDATA[Jannus Tambunan]]>
<![CDATA[ Islamic Circle Vol. 2 No. 1 (2021): Islamic Circle ]]>
Publisher : <![CDATA[Prodi Hukum Ekonomi Syariah STAIN Mandailing Natal ]]>
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DOI: 10.56874/islamiccircle.v2i1.498
<![CDATA[Increased accountability zakat management institutions are urgently required, as zakat management institutions accountable, will be able to increase confidence muzakki that pay their zakat through zakat management institutions, so that the utilization of zakat can be measured and properly channeled. Increased accountability zakat management institutions can be done through increased supervision and internal control systems.]]>
