Pub Date : 2021-08-16DOI: 10.56874/islamiccircle.v2i1.496
M. Ichsan, Erna Dewi
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.
{"title":"ANALISIS PENDAPAT YUSUF QARDHAWI MENGENAI ZAKAT KEKAYAAN INVESTASI","authors":"M. Ichsan, Erna Dewi","doi":"10.56874/islamiccircle.v2i1.496","DOIUrl":"https://doi.org/10.56874/islamiccircle.v2i1.496","url":null,"abstract":"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.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123672951","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-16DOI: 10.56874/islamiccircle.v2i1.472
Resi Atna Sari Siregar
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.
最后仲裁裁决具有法律和男婴印象深刻这个判决意味着不能努力上诉和判决像上诉对各方有约束力,以自愿dapatuhi制作诚意,因为此前他们也同意通过仲裁解决了所有的后果。随着《仲裁法》的通过，由于确保国家和国际仲裁的裁决在印尼能够执行，预计会有更好的进展。然而事实上法律中仍然存在一些问题,其中一个是关于执行仲裁裁决的劳森有约束力的仲裁条约里的商业债权人和债务人申请过程基本原则上可以阻止对债务人的破产程序的司法权力,仲裁法案,法案中原则的基本原则Pacta Sunt Servanda和berkontrak自由原则。隐含的权力来排除劳森商业仲裁法庭在第303章破产法案如果金融与商业原则出口从悲伤中潜在破产法律恰恰是为了生武断的善意债权人对债务人偿还债务,包括可以伤害相对较小的其他债权人有账单。
{"title":"ANALISIS TERHADAP UNDANG-UNDANG NOMOR 30 TAHUN 1999 TENTANG ARBITRASE DAN ALTERNATIF PENYELESAIAN SENGKETA","authors":"Resi Atna Sari Siregar","doi":"10.56874/islamiccircle.v2i1.472","DOIUrl":"https://doi.org/10.56874/islamiccircle.v2i1.472","url":null,"abstract":"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 \u0000Klausula 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.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"42 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122672298","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-16DOI: 10.56874/islamiccircle.v2i1.486
Asrul Hamid
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.
{"title":"Kerjasama (Syirkah) Penyedia Jasa Tiket Dengan Penyedia Jasa Transportasi di Panyabungan Dalam Analisis Hukum Islam","authors":"Asrul Hamid","doi":"10.56874/islamiccircle.v2i1.486","DOIUrl":"https://doi.org/10.56874/islamiccircle.v2i1.486","url":null,"abstract":"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.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"17 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133783618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-16DOI: 10.56874/islamiccircle.v2i1.485
Nur Saniah
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.
{"title":"ANALISIS HUKUM EKONOMI SYARIAH TERHADAP AKAD DALAM PROGRAM BPJS KESEHATAN","authors":"Nur Saniah","doi":"10.56874/islamiccircle.v2i1.485","DOIUrl":"https://doi.org/10.56874/islamiccircle.v2i1.485","url":null,"abstract":"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.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124913631","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-08-16DOI: 10.56874/islamiccircle.v2i1.491
Lokot Zein Nasution
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.
{"title":"Peran Lembaga Pembiayaan Syariah dalam Mempercepat Pemulihan UMKM di Masa Pandemi","authors":"Lokot Zein Nasution","doi":"10.56874/islamiccircle.v2i1.491","DOIUrl":"https://doi.org/10.56874/islamiccircle.v2i1.491","url":null,"abstract":"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.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"30 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-08-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124009661","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-27DOI: 10.56874/islamiccircle.v1i2.393
Erpiana Siregar
This paper is a study that discusses mergers in UUPT 2007 and POJK.03 / 2018 concerning Requirements and Procedures for Merger, Consolidation, Takeover, Integration and Conversion of Commercial Banks. The procedural arrangements of the two arrangements include: design, terms of incorporation. The approval of the board of commissioners is submitted to the GMS for approval, obtaining approval from the relevant agency. Meanwhile, the regulations regarding the protective merger in the 2007 UUPT and POJK.13/2018 are aimed at protecting the interests of related parties, namely the company, minority shareholders, creditors and the public and healthy competition in doing business.
{"title":"Merger; Tinjauan Undang-undang Nomor 40 Tahun 2007 Tentang Perusahaan Terbatas dan POJK.03/2018 Tentang Persyaratan Dan Tata Cara Penggabungan, Peleburan, Pengambilalihan, Integrasi Dan Konversi Bank Umum","authors":"Erpiana Siregar","doi":"10.56874/islamiccircle.v1i2.393","DOIUrl":"https://doi.org/10.56874/islamiccircle.v1i2.393","url":null,"abstract":"This paper is a study that discusses mergers in UUPT 2007 and POJK.03 / 2018 concerning Requirements and Procedures for Merger, Consolidation, Takeover, Integration and Conversion of Commercial Banks. The procedural arrangements of the two arrangements include: design, terms of incorporation. The approval of the board of commissioners is submitted to the GMS for approval, obtaining approval from the relevant agency. Meanwhile, the regulations regarding the protective merger in the 2007 UUPT and POJK.13/2018 are aimed at protecting the interests of related parties, namely the company, minority shareholders, creditors and the public and healthy competition in doing business.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-04-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133744070","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-11DOI: 10.56874/islamiccircle.v1i2.303
Khairul Bahri Nasution
Abstrak Syariat Islam hadir untuk menjaga kemaslahatan umat manusia dalam hal apapun termasuk pada kepemilikan atas harta benda serta hak untuk mengelola sumber daya alam yang ada. Hak kepemilikan adalah hak setiap individu yang tidak boleh dilanggar oleh orang lain. Namun agar tidak terjadi hal-hal yang merugikan kepentingan bersama maka ada beberapa hal yang menjadi hajat hidup orang banyak tidak boleh dimiliki oleh individu, dikelola untuk kemaslahatan umat manusia sekalipun kepemilikan pada manusia bersifat nisbi. Seperti halnya kepemilikan umum yang tidak ada seorangpun yang berhak untuk memilikinya, sebab manfaat dari benda tersebut dipergunakan untuk kebutuhan seluruh warga negara. Di antara benda-benda yang tidak boleh dimiliki oleh perorangan adalah jalan raya, sungai, taman-taman kota, barang tambang dan sumber daya alam lainnya sebab semua benda tersebut menjadi kebutuhan hidup orang banyak dimana jika hal tersebut tidak tercukupi maka akan timbul kekacauan. Oleh karena itu, negara mempunyai kewajiban untuk mengelola semua sumber daya alam untuk kebutuhan masyarakat. Dari kepemilikan terhadap harta dapat pula digali nilai-nilai filosofi yang amat luhur dalam aturan kepemilikan menurut Islam, antara lain: nilai manfaat, nilai kesempurnaan, nilai ketelitian dan ketegasan, nilai kekuatan/ kepastian, nilai progresifitas, dan fleksibilitas, serta nilai tanggung jawab, kebersamaan, keadilan dan pemerataan.
{"title":"Konsep Hak Milik Dalam Fiqh Islam (Analisis Filosofis Terhadap Pengaturan Kepemilikan Dalam Islam)","authors":"Khairul Bahri Nasution","doi":"10.56874/islamiccircle.v1i2.303","DOIUrl":"https://doi.org/10.56874/islamiccircle.v1i2.303","url":null,"abstract":"Abstrak \u0000Syariat Islam hadir untuk menjaga kemaslahatan umat manusia dalam hal apapun termasuk pada kepemilikan atas harta benda serta hak untuk mengelola sumber daya alam yang ada. Hak kepemilikan adalah hak setiap individu yang tidak boleh dilanggar oleh orang lain. Namun agar tidak terjadi hal-hal yang merugikan kepentingan bersama maka ada beberapa hal yang menjadi hajat hidup orang banyak tidak boleh dimiliki oleh individu, dikelola untuk kemaslahatan umat manusia sekalipun kepemilikan pada manusia bersifat nisbi. Seperti halnya kepemilikan umum yang tidak ada seorangpun yang berhak untuk memilikinya, sebab manfaat dari benda tersebut dipergunakan untuk kebutuhan seluruh warga negara. Di antara benda-benda yang tidak boleh dimiliki oleh perorangan adalah jalan raya, sungai, taman-taman kota, barang tambang dan sumber daya alam lainnya sebab semua benda tersebut menjadi kebutuhan hidup orang banyak dimana jika hal tersebut tidak tercukupi maka akan timbul kekacauan. Oleh karena itu, negara mempunyai kewajiban untuk mengelola semua sumber daya alam untuk kebutuhan masyarakat. Dari kepemilikan terhadap harta dapat pula digali nilai-nilai filosofi yang amat luhur dalam aturan kepemilikan menurut Islam, antara lain: nilai manfaat, nilai kesempurnaan, nilai ketelitian dan ketegasan, nilai kekuatan/ kepastian, nilai progresifitas, dan fleksibilitas, serta nilai tanggung jawab, kebersamaan, keadilan dan pemerataan.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123707251","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-11DOI: 10.56874/islamiccircle.v1i2.302
Titik Martini
Abstrak Tulisan ini merupakan kajian yang membahas tentang Baitul Maal dalam histori dan pelaksanaannya pada zaman modern saat ini. Baitul Maal sendiri adalah suatu lembaga atau badan yang bertugas mengurus kekayaan negara, baik yang berkenaan dengan soal pemasukan dan pengelolaan maupun yang berhubungan dengan masalah pengeluaran dan lain-lain. Penelitian ini akan membahas tentang bagaimanakah sejarah baitul maal pada masa klasik dan bagaimana pula aplikasinya pada masa modern sekarang ini. Penelitian ini merupakan penelitian pustaka (Library Research) dengan menggunakan pendekatan kualitatif dan metode deskriptif. Dengan mendapatkan data dari sumber primernya yaitu kitab-kitab atau buku-buku yang menjelaskan tentang baitul maal dan yang terkait. Adapun hasil penelitian ini menunjukkan; a) Bahwa secara historis Baitul Maal ini telah ada sejak zaman Nabi Muhammad saw. dalam pengertian sebagai al-jihat atau pihak yang mengumpulkan dan mendistribusikan harta rampasan perang (kharaj, khums dan jizyah), zakat, infaq dan shadaqah serta kafarat dan warisan. Pada masa Khulafa ar-Rasyidin, baitul maal mulai memainkan peran yang sangat penting dalam bidang keuangan dan administrasi Negara; b) Aplikasinya di masa modern ini adalah ditemukan beberapa lembaga dan instrument keuangan yang dianggap merupakan aplikasi konsep baitul maal dalam perekonomian modern yaitu lembaga dan instrumen keuangan NonBank (BAZ dan LAZ dan sejenisnya) serta lembaga dan instrumen keuangan Bank (Perbankan) yaitu Bank Syariah, namun fungsinya sangat jauh dari prinsip kesamarataan yang sangat memperhatikan orang-orang miskin.
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Pub Date : 2021-01-08DOI: 10.56874/islamiccircle.v1i2.299
Muhammad Izazi Nurjaman, M. Danil
Abstrak Penelitian ini memaparkan tentang pemikiran ekonomi Islam menurut seorang cendekiawan muslim bernama Abu Ubaid serta bagaimana relevansinya di Indonesia. Dengan menggunakan metode studi pustaka yang menghimpun informasi yang relevan dengan topik atau masalah yang akan atau sedang diteliti. Penelitian ini mencoba mengungkap relevansi pemikiran ekonomi Abu Ubaid dalam tatanan perekonomian Indonesia yang dapat dilihat dalam karyanya yang monumental berjudul Kitab al-Amwal. Konsep keadilan menjadi prinsip dasar ekonomi yang digaungkannya menjadi sebuah landasan filosofis yang kuat dalam membangun fondasi pemikiran ekonomi. Konsep keadilan selalu tertuang dalam setiap pemikirannya, baik berkaitan dengan hak-hak individu, hak-hak publik maupun hak negara sebagai instrument pemegang kekuasaan tertinggi. Maka dengan semangat landasan filosofis yang di gaungkan Abu Ubaid tersebut, tentunya menjadi sebuah konsep tatanan kehidupan ekonomi bernegara. Salah satunya yang sudah diterapkan di Indonesia sebagai negara yang berdaulat melalui butiran ayat UUD 1945 sebagai sumber hukum tertinggi. Maka ketika kepentingan publik menjadi prioritas utama di atas segala kepentingan yang lain, tentunya akan melahirkan sebuah tatanan konsep keadilan yang menghasilkan keseimbangan atas hak-hak individu, publik dan negara, serta tentunya akan membawa kepada tatanan konsep perekonomian yang selaras disertai pencapaian kesejahteraan masyarakat.
{"title":"RELEVANSI PEMIKIRAN EKONOMI ABU UBAID DI INDONESIA","authors":"Muhammad Izazi Nurjaman, M. Danil","doi":"10.56874/islamiccircle.v1i2.299","DOIUrl":"https://doi.org/10.56874/islamiccircle.v1i2.299","url":null,"abstract":"Abstrak \u0000Penelitian ini memaparkan tentang pemikiran ekonomi Islam menurut seorang cendekiawan muslim bernama Abu Ubaid serta bagaimana relevansinya di Indonesia. Dengan menggunakan metode studi pustaka yang menghimpun informasi yang relevan dengan topik atau masalah yang akan atau sedang diteliti. Penelitian ini mencoba mengungkap relevansi pemikiran ekonomi Abu Ubaid dalam tatanan perekonomian Indonesia yang dapat dilihat dalam karyanya yang monumental berjudul Kitab al-Amwal. Konsep keadilan menjadi prinsip dasar ekonomi yang digaungkannya menjadi sebuah landasan filosofis yang kuat dalam membangun fondasi pemikiran ekonomi. Konsep keadilan selalu tertuang dalam setiap pemikirannya, baik berkaitan dengan hak-hak individu, hak-hak publik maupun hak negara sebagai instrument pemegang kekuasaan tertinggi. Maka dengan semangat landasan filosofis yang di gaungkan Abu Ubaid tersebut, tentunya menjadi sebuah konsep tatanan kehidupan ekonomi bernegara. Salah satunya yang sudah diterapkan di Indonesia sebagai negara yang berdaulat melalui butiran ayat UUD 1945 sebagai sumber hukum tertinggi. Maka ketika kepentingan publik menjadi prioritas utama di atas segala kepentingan yang lain, tentunya akan melahirkan sebuah tatanan konsep keadilan yang menghasilkan keseimbangan atas hak-hak individu, publik dan negara, serta tentunya akan membawa kepada tatanan konsep perekonomian yang selaras disertai pencapaian kesejahteraan masyarakat.","PeriodicalId":143943,"journal":{"name":"Islamic Circle","volume":"41 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2021-01-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122677394","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-08DOI: 10.56874/islamiccircle.v1i2.285
Ainiah
Abstrak Kegiatan produksi merupakan salah satu sarana untuk memenuhi satu aspek dari aḍ-ḍarūriyyāt al-khamsah yaitu perlindungan harta (ḥifẓul-māl). Perhatian terhadap perlindungan harta (ḥifẓul-māl) tidak dapat disepelekan karena sangat menunjang untuk terpenuhi aḍ-ḍarūriyyāt yang lain dari maqāṣid asy-syarīah. Dengan demikian, dalam penerapan produksi perlu ditelusuri nilai-nilai syariah sehingga tercapai maqāṣid asy-syarīah yang sesuai harapan. Penelitian ini akan menelusuri penerapan maqāṣid asy-syarīah yang dirumuskan oleh Al-Qaradhawi dalam kegiatan produksi. Penelitian ini merupakan penelitian studi kepustakaan dari pemikiran tokoh Al-Qaradhawi dengan sumber utama kitab Maqashid asy-Syariah al-Muta’alliqah bi al-Mal. Hasil penelitian dikelompokkan dalam dua sudut maqāṣid asy-syarīah yaitu jalbul masālih (menggapai kemaslahatan) dan dar`ul mafāsid (mencegah keburukan). Dari segi jalbul masālih (menggapai kemaslahatan), Al-Qaradhawi memuliakan segala jenis profesi, memastikan ke-masyru’iyyah-an proses dan kelanjutan produksi, mencapai dua tujuan utama produksi serta mengadakan koordinasi negara dan produsen. Dari segi dar`ul mafāsid (mencegah keburukan), Al-Qaradhawi menegaskan larangan memproduksi hal-hal yang haram serta berbahaya
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