Pub Date : 2019-03-29DOI: 10.24090/ijtimaiyya.v4i1.1930
N. Hadi
The relationship between one human being and another in fulfilling needs (min min al-Nas), there must be a rule that explains both rights and obligations based on agreement (contract). Humans are never separated from the contract (contract / agreement) in their lives. A contract is a bond of consent (statement of acceptance of a bond) and Kabul (statement of acceptance of a bond) in accordance with the will of the Shari'a which affects the object of engagement (contract). Because of the importance of the contract in human life, of course every thing has wisdom, then what is the nature of wisdom and how are the wisdom of the contract in Islamic economics. The essence of wisdom is an expression that refers to a solid knowledge, which includes (can lead to) makrîfah (recognition) to Allah, which comes from the pure inner eye, and the ability of the knowledge to learn and understand the nature of things in their objective state the realm of reality is limited to the supreme ability of humans in finding and discovering the secrets of the shari'a religion (law) and the purpose of Islamic law. While the wisdom of the contracts in Islamic economics are: 1). Moral and material accountability of both parties emerged; 2). The emergence of a sense of tranquility and satisfaction from both parties; 3). Avoidance of disputes from both parties; 4). Avoid legitimate ownership of property; 5). Ownership status of property becomes clear; 6). There is a strong bond between two or more people in transacting or having something; 7) It cannot be arbitrary in canceling an agreement, because it has been set in shar'i; 8). A contract is a "legal umbrella" in possession of something, so that the other party cannot sue or have it. In simple terms the wisdom of the Covenant is an attempt to uncover the truth, practice the truth and fight lust from all forms of evil and realize benefit and reject damage in the muamalah contract of Islamic economics.
一个人与另一个人在满足需求(min min al-Nas)的关系中，必须有一个规则来解释基于协议(合同)的权利和义务。人类在生活中从未脱离过契约(契约/协议)。合同是根据影响约定对象(合同)的伊斯兰教法意志的同意(接受担保的声明)和喀布尔(接受担保的声明)。因为契约在人类生活中的重要性，当然每件事都有智慧，那么智慧的本质是什么，在伊斯兰经济学中契约的智慧是怎样的。智慧的本质是一种表达，指的是一种坚实的知识，其中包括(可以导致)对安拉的makrfah(承认)，这来自于纯粹的内心之眼，以及知识学习和理解事物客观状态的本质的能力，现实的领域仅限于人类发现和发现伊斯兰教法(法律)的秘密和伊斯兰教法的目的的最高能力。而伊斯兰经济学中契约的智慧在于:1)双方的道德和物质责任出现了;2)双方产生一种宁静感和满足感;3)避免双方发生纠纷;4)避免财产的合法归属;5)财产所有权状况清晰;6)两个或两个以上的人在交易或拥有某物时有很强的联系;(七)协议是依法订立的，不能随意解除;合同是拥有某物的“法律保护伞”，这样另一方就不能起诉或拥有它。简而言之，《盟约》的智慧是试图在伊斯兰经济学的穆阿马拉契约中揭示真理，实践真理，与各种形式的邪恶作斗争，实现利益，拒绝损害。
{"title":"Hikmah Behind The Academic in The Islamic Economy","authors":"N. Hadi","doi":"10.24090/ijtimaiyya.v4i1.1930","DOIUrl":"https://doi.org/10.24090/ijtimaiyya.v4i1.1930","url":null,"abstract":"The relationship between one human being and another in fulfilling needs (min min al-Nas), there must be a rule that explains both rights and obligations based on agreement (contract). Humans are never separated from the contract (contract / agreement) in their lives. A contract is a bond of consent (statement of acceptance of a bond) and Kabul (statement of acceptance of a bond) in accordance with the will of the Shari'a which affects the object of engagement (contract). Because of the importance of the contract in human life, of course every thing has wisdom, then what is the nature of wisdom and how are the wisdom of the contract in Islamic economics. The essence of wisdom is an expression that refers to a solid knowledge, which includes (can lead to) makrîfah (recognition) to Allah, which comes from the pure inner eye, and the ability of the knowledge to learn and understand the nature of things in their objective state the realm of reality is limited to the supreme ability of humans in finding and discovering the secrets of the shari'a religion (law) and the purpose of Islamic law. While the wisdom of the contracts in Islamic economics are: 1). Moral and material accountability of both parties emerged; 2). The emergence of a sense of tranquility and satisfaction from both parties; 3). Avoidance of disputes from both parties; 4). Avoid legitimate ownership of property; 5). Ownership status of property becomes clear; 6). There is a strong bond between two or more people in transacting or having something; 7) It cannot be arbitrary in canceling an agreement, because it has been set in shar'i; 8). A contract is a \"legal umbrella\" in possession of something, so that the other party cannot sue or have it. In simple terms the wisdom of the Covenant is an attempt to uncover the truth, practice the truth and fight lust from all forms of evil and realize benefit and reject damage in the muamalah contract of Islamic economics.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"10 ","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114049272","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 : 2019-03-29DOI: 10.24090/ijtimaiyya.v4i1.2234
Ahmad Khori
Al-Islam Tsanawiya boarding and junior high school are the educational institution that prepare its students to enroll higher education. It needs integrity and good educational environment for student to develop their creativity in involving social live, possessing ability to compete and becoming good citizenship for the nation’s future. Therefore, it is the requirements for teacher to have professional attitude and creativity as educator in improving school environment in general and teaching and learning process at classroom environment. For it is from the creative teacher having sense to seek and to find out new information the creative students will be raised. The role of school principal as motivator, supervisor and facilitator gives an enormous effect in supporting and developing the ability of the teacher to improve their services in learning and teaching process to develop learning achievement. This research uncovers the development of Islamic studies teacher in improving students’ learning discipline as the effort to improve students achievement reflected by the development of professional ability of the teacher. The purpose of this research is to grab the picture of how the development of MTs and SMP students’ discipline is carried out by the Islamic studies teacher in Bandung. This research employs case study approach; the objects of the research are viewed as a single unit. The data are collected by observation, interviews, documentary studies and purposive sample. The finding shows that the principle roles, the Islamic studies teacher as trainer, facilitator, motivator, supervisor in implementing curriculum through creativity development have the enormous effect in developing students’ achievements. It can be realistically noticed that the implementation of Islamic studies teacher development in developing students’ learning discipline in Tsanawiya boarding and junior high school in Bandung shows the improvement in teaching services through facilities and infrastructures improvement, and the quantity of prospective students improvement. The enhancement of welfare likely affects the improvement of the qualities of graduation and the acceptance of the input and outcome. The benefit of this research is this; to develop students’ achievement, it is needed the optimum development of teacher professionals in programmed and integrated way by educational stakeholder, principal, and professional organization. The writer recommends the study of technical instructions, teacher group of the same subject cluster in intensive way to produce professionals that can provide the optimum learning and teaching process for students
{"title":"The Construction of The Teacher Against Student Religious Education in Improving The Discipline of Learning","authors":"Ahmad Khori","doi":"10.24090/ijtimaiyya.v4i1.2234","DOIUrl":"https://doi.org/10.24090/ijtimaiyya.v4i1.2234","url":null,"abstract":"Al-Islam Tsanawiya boarding and junior high school are the educational institution that prepare its students to enroll higher education. It needs integrity and good educational environment for student to develop their creativity in involving social live, possessing ability to compete and becoming good citizenship for the nation’s future. Therefore, it is the requirements for teacher to have professional attitude and creativity as educator in improving school environment in general and teaching and learning process at classroom environment. For it is from the creative teacher having sense to seek and to find out new information the creative students will be raised. The role of school principal as motivator, supervisor and facilitator gives an enormous effect in supporting and developing the ability of the teacher to improve their services in learning and teaching process to develop learning achievement. This research uncovers the development of Islamic studies teacher in improving students’ learning discipline as the effort to improve students achievement reflected by the development of professional ability of the teacher. The purpose of this research is to grab the picture of how the development of MTs and SMP students’ discipline is carried out by the Islamic studies teacher in Bandung. This research employs case study approach; the objects of the research are viewed as a single unit. The data are collected by observation, interviews, documentary studies and purposive sample. The finding shows that the principle roles, the Islamic studies teacher as trainer, facilitator, motivator, supervisor in implementing curriculum through creativity development have the enormous effect in developing students’ achievements. It can be realistically noticed that the implementation of Islamic studies teacher development in developing students’ learning discipline in Tsanawiya boarding and junior high school in Bandung shows the improvement in teaching services through facilities and infrastructures improvement, and the quantity of prospective students improvement. The enhancement of welfare likely affects the improvement of the qualities of graduation and the acceptance of the input and outcome. The benefit of this research is this; to develop students’ achievement, it is needed the optimum development of teacher professionals in programmed and integrated way by educational stakeholder, principal, and professional organization. The writer recommends the study of technical instructions, teacher group of the same subject cluster in intensive way to produce professionals that can provide the optimum learning and teaching process for students","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"159 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127390979","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 : 2019-03-29DOI: 10.24090/ijtimaiyya.v4i1.3022
S.M. Supa'at, Khilman Rofi' Azmi
The dynamics of developmental technology and information in the Postglobalization era has a significant impact in building the scientific method of education, especially for Islamic Education. The teacher or Tutor as the main actor in delivering the learning material in the classroom is required to be able to map and guide students in understanding and implementing Islamic value. This article aims to developing PAI learning models through the Metacognitive Keyword Model (MKM). A teaching method intended for teachers / tutors so that they can guide their own thoughts in delivering the material appropriately, effectively and efficiently. The term "Keyword" refers to the “stressing point” of every material taught. MKM consists of several stages including (1) refresh; (2) re-arrange the keywords; (3) creating positive self talk or affirmation; (4) review and (5) Reflect. MKM can also be applied specifically to students through the keyword mapping process of each material. Through this model it is hoped that it will improve the quality of the learning process of Islamic Religion in educational settings.
{"title":"Learning Quality Improvement through the Metacognitive Keywords Model (MKM) Teaching Model in Islamic Learning","authors":"S.M. Supa'at, Khilman Rofi' Azmi","doi":"10.24090/ijtimaiyya.v4i1.3022","DOIUrl":"https://doi.org/10.24090/ijtimaiyya.v4i1.3022","url":null,"abstract":"The dynamics of developmental technology and information in the Postglobalization era has a significant impact in building the scientific method of education, especially for Islamic Education. The teacher or Tutor as the main actor in delivering the learning material in the classroom is required to be able to map and guide students in understanding and implementing Islamic value. This article aims to developing PAI learning models through the Metacognitive Keyword Model (MKM). A teaching method intended for teachers / tutors so that they can guide their own thoughts in delivering the material appropriately, effectively and efficiently. The term \"Keyword\" refers to the “stressing point” of every material taught. MKM consists of several stages including (1) refresh; (2) re-arrange the keywords; (3) creating positive self talk or affirmation; (4) review and (5) Reflect. MKM can also be applied specifically to students through the keyword mapping process of each material. Through this model it is hoped that it will improve the quality of the learning process of Islamic Religion in educational settings.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"55 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125143315","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 : 2019-03-29DOI: 10.24090/ijtimaiyya.v4i1.1966
Fifi Nur Rokhmah
This research aimed to analyze Javanese religious expression which was realized in a form of kenduren tradition. The researcher used semiotics approach to interpret the symbols in kenduren tradition and expose integrative Islamic education in the tradition. The conclusion of the research was kenduren as one of the religious expressions for Javanese people. Through the tradition, the society integrated several Islamic teachings such as prayer, zikir, gratitude expression, silaturahim (maintain human relationship), and human equality. Therefore, the people involved in kenduren was expected to have a better attitude because they have implemented the value of Islamic teachings through the tradition.
{"title":"Javanese Religious Expression Through Kenduren Tradition","authors":"Fifi Nur Rokhmah","doi":"10.24090/ijtimaiyya.v4i1.1966","DOIUrl":"https://doi.org/10.24090/ijtimaiyya.v4i1.1966","url":null,"abstract":"This research aimed to analyze Javanese religious expression which was realized in a form of kenduren tradition. The researcher used semiotics approach to interpret the symbols in kenduren tradition and expose integrative Islamic education in the tradition. The conclusion of the research was kenduren as one of the religious expressions for Javanese people. Through the tradition, the society integrated several Islamic teachings such as prayer, zikir, gratitude expression, silaturahim (maintain human relationship), and human equality. Therefore, the people involved in kenduren was expected to have a better attitude because they have implemented the value of Islamic teachings through the tradition.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126698758","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1922
Ahmad Salehudin
This article aims to discuss the remembering phenomenon of the seven words of the Jakarta Charter. Even though it happened in early Indonesia independent era, the rejection of deleting the seven words of Jakarta Charter still exists until now. The seven words abolition of the Jakarta Charter became myths and rites that used by Islamic fundamentalist groups to bring back past memories in Indonesia today. In the process, it became a collective or social memory among Muslim Fundamentalist group, and it gives great energy, and also dreaming, to the fundamentalist Islamic groups to struggle to remake Indonesia as Islamic State. In Indonesian history, it is a big problem because of two reasons. Indonesia is not Islamic state. Beside that this group also is not only using constitutional ways, but also unconstitutional ways, such rebellion, religious terror, and hijacking. Therefore we need to reshape and reconfigure the memory of deleting the seven words of the Jakarta Charter.
{"title":"Remembering the Seven-Word of The Jakarta Charter: The Challenging Risk of Indonesian Today","authors":"Ahmad Salehudin","doi":"10.24090/IJTIMAIYYA.V3I2.1922","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1922","url":null,"abstract":"This article aims to discuss the remembering phenomenon of the seven words of the Jakarta Charter. Even though it happened in early Indonesia independent era, the rejection of deleting the seven words of Jakarta Charter still exists until now. The seven words abolition of the Jakarta Charter became myths and rites that used by Islamic fundamentalist groups to bring back past memories in Indonesia today. In the process, it became a collective or social memory among Muslim Fundamentalist group, and it gives great energy, and also dreaming, to the fundamentalist Islamic groups to struggle to remake Indonesia as Islamic State. In Indonesian history, it is a big problem because of two reasons. Indonesia is not Islamic state. Beside that this group also is not only using constitutional ways, but also unconstitutional ways, such rebellion, religious terror, and hijacking. Therefore we need to reshape and reconfigure the memory of deleting the seven words of the Jakarta Charter.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133290646","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1921
I. Darmika
Diversity and Justice Justice is the norm in the Criminal Justice System in Indonesia, as regulated in Law Number 2012 on the System Juvenile Justice. The latest Law Number 11 Year 2012 was not available to be separated by UN Resolution Number 44.25 about Convention of the Rights which was ratified by the Indonesian Government dated January 26, January 1990 in the Presidential Decree No. 36 Year 1990. Convention on the Rights of the Children of the Republic of Indonesia was the basis of the consideration of the establishment of Law Number 11 of 2012 about Juvenile Criminal Justice System which replaced Law Number 3 1997 concerning Juvenile Court. At this time, there are a number of developed countries that have implemented diversion, among others is Australia. Australia has Act on Juvenile Crimes (The Young Offenders Act 1977).In which the Law gives the authority of lawyers (police)to do diversion child offender. This thing can be known from the purpose of the Juvenile Criminal Act Law. In Australia, the policymaking has the authority to do diversion in handling crime done by child. Authority is done with consideration: a) avoiding labeling or stigma which was caused by the effects of the system judicial justice. b) There are doubts about whether to progress from treatment to children. In Indonesia, regulated in Law Number 11 of 2012 about the Juvenile Criminal Justice System, which began after 2 years promulgated on July 30, 2012. In Law Number 11 of 2012, diversion was regulated in Article 17, Article 6 / Article 15. Regarding the restorative justice in developed countries, restorative justice not only in academic fields and practical practice and criminology North America, Australia, and some Europeans, restorative justice has been applied to all know the conventional criminal justice process, namely the investigation, prosecution, stage adjudication, and the stages of the trial. The justice-restructuring process looks for a facility dialogue between various parties affected by crime, including victims, perpetrators supporters and community are all over. Death involves the process that all parties who acted in crime were at the same time together to try to complete the scrutiny of how the negotiation after the crime has taken place Indonesia trial justice regulated in Article 1 Article 6, Article 5 (1) and Article 8 Section (1)Law Number 11 Year 2012.
{"title":"Diversion and Restorative Justice in the Criminal Justice System of Children in Indonesia","authors":"I. Darmika","doi":"10.24090/IJTIMAIYYA.V3I2.1921","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1921","url":null,"abstract":"Diversity and Justice Justice is the norm in the Criminal Justice System in Indonesia, as regulated in Law Number 2012 on the System Juvenile Justice. The latest Law Number 11 Year 2012 was not available to be separated by UN Resolution Number 44.25 about Convention of the Rights which was ratified by the Indonesian Government dated January 26, January 1990 in the Presidential Decree No. 36 Year 1990. Convention on the Rights of the Children of the Republic of Indonesia was the basis of the consideration of the establishment of Law Number 11 of 2012 about Juvenile Criminal Justice System which replaced Law Number 3 1997 concerning Juvenile Court. At this time, there are a number of developed countries that have implemented diversion, among others is Australia. Australia has Act on Juvenile Crimes (The Young Offenders Act 1977).In which the Law gives the authority of lawyers (police)to do diversion child offender. This thing can be known from the purpose of the Juvenile Criminal Act Law. In Australia, the policymaking has the authority to do diversion in handling crime done by child. Authority is done with consideration: a) avoiding labeling or stigma which was caused by the effects of the system judicial justice. b) There are doubts about whether to progress from treatment to children. In Indonesia, regulated in Law Number 11 of 2012 about the Juvenile Criminal Justice System, which began after 2 years promulgated on July 30, 2012. In Law Number 11 of 2012, diversion was regulated in Article 17, Article 6 / Article 15. Regarding the restorative justice in developed countries, restorative justice not only in academic fields and practical practice and criminology North America, Australia, and some Europeans, restorative justice has been applied to all know the conventional criminal justice process, namely the investigation, prosecution, stage adjudication, and the stages of the trial. The justice-restructuring process looks for a facility dialogue between various parties affected by crime, including victims, perpetrators supporters and community are all over. Death involves the process that all parties who acted in crime were at the same time together to try to complete the scrutiny of how the negotiation after the crime has taken place Indonesia trial justice regulated in Article 1 Article 6, Article 5 (1) and Article 8 Section (1)Law Number 11 Year 2012.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123367703","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1850
Eka Supriatiningsih
The role of banking that is very strategic in achieving Indonesia's economic development goals recently, requires a careful study of banking concepts that have been operationalized, both conceptually and their applications, so as to create a strong banking system in the era of globalization in the future. The existence of Islamic banks in Indonesia has not been fully accepted, there are still some people who equate with conventional banks. Based on the background of the problem above, which is the identification of the problem in this paper, namely: 1) What is the application of the principle of sharing the results and risks in fundraising activities in Islamic banking? 2) What are the operational constraints faced in implementing profit sharing and risk principles in Islamic Banking?. Based on the discussion above, conclusions can be drawn, as follows: 1) The implementation of fundraising using the profit sharing principle in Islamic Banking is carried out using the principles of Wadiah and Mudharabah. The Wadiah principle uses the Wadiah Current Account using products such as: Singapore BSM Dollar Current Account, BSM Current Account, BSM Currency Current Account, BSM Ouro Current Account, Bank Muamalat Wadiah Deposit Account in Rupiah and Foreign Currency, personal and corporate, and Wadiah Savings Account using products like: Junior Community Savings which is a special savings for students, Simpatik Savings, BSM Dollar Savings. While the mudharabah principle uses the Tabungan Mudharabah contract using products such as: Mudharabah Savings Accounts are Hajj Savings, Investa Scholar Savings, Qurban Savings and Savings Cards and time deposits for mudharabah use products such as: Bank Syariah Mandiri Savings, BSM Foreign Currency Deposits and Mudharabah deposits. In calculating profit sharing only in Mudharabah principles, the wadiah principle is only a bonus given to the bank's willingness. The pattern of calculation for results is to use the principle of profit sharing, which means that the results are calculated from the total income of the fund management and the amount of profit sharing depends on the initial agreement, 2) There are a number of operational constraints faced by Sharia Banking in financing Financing Results such as limited human resources, Islamic Banking management, limited Office Networks, and still weak government regulations on Islamic Banking.
{"title":"The Principal of Risk and Profit Sharing in Islamic Banking","authors":"Eka Supriatiningsih","doi":"10.24090/IJTIMAIYYA.V3I2.1850","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1850","url":null,"abstract":"The role of banking that is very strategic in achieving Indonesia's economic development goals recently, requires a careful study of banking concepts that have been operationalized, both conceptually and their applications, so as to create a strong banking system in the era of globalization in the future. The existence of Islamic banks in Indonesia has not been fully accepted, there are still some people who equate with conventional banks. Based on the background of the problem above, which is the identification of the problem in this paper, namely: 1) What is the application of the principle of sharing the results and risks in fundraising activities in Islamic banking? 2) What are the operational constraints faced in implementing profit sharing and risk principles in Islamic Banking?. Based on the discussion above, conclusions can be drawn, as follows: 1) The implementation of fundraising using the profit sharing principle in Islamic Banking is carried out using the principles of Wadiah and Mudharabah. The Wadiah principle uses the Wadiah Current Account using products such as: Singapore BSM Dollar Current Account, BSM Current Account, BSM Currency Current Account, BSM Ouro Current Account, Bank Muamalat Wadiah Deposit Account in Rupiah and Foreign Currency, personal and corporate, and Wadiah Savings Account using products like: Junior Community Savings which is a special savings for students, Simpatik Savings, BSM Dollar Savings. While the mudharabah principle uses the Tabungan Mudharabah contract using products such as: Mudharabah Savings Accounts are Hajj Savings, Investa Scholar Savings, Qurban Savings and Savings Cards and time deposits for mudharabah use products such as: Bank Syariah Mandiri Savings, BSM Foreign Currency Deposits and Mudharabah deposits. In calculating profit sharing only in Mudharabah principles, the wadiah principle is only a bonus given to the bank's willingness. The pattern of calculation for results is to use the principle of profit sharing, which means that the results are calculated from the total income of the fund management and the amount of profit sharing depends on the initial agreement, 2) There are a number of operational constraints faced by Sharia Banking in financing Financing Results such as limited human resources, Islamic Banking management, limited Office Networks, and still weak government regulations on Islamic Banking.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"27 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132765820","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1917
Adi Rahmanur Ibnu
Islamic Financial Services Board (IFSB) acts as the international regulatory and supervision framework for Islamic financial services institution. Though Islamic financial industries keep growing in promising pace, they still experience some criticisms; one of them is an underestimate claim regarding Islamic finance soundness and safety which notoriously promoted to be better than the non-Islamic is lack of evidence. This claim, however, serves as the early warning to the trajectory of Islamic finance development and global vision which seems to employ. Thus, this study addresses this challenge by analyzing IFSB’s published frameworks based on the Islamic ethics. This is a descriptive inquiry which employed library-study approach. The result of this study suggests that IFSB should be more focus on human adversaries since moral hazard, either done collectively or individually, plays determining role in some systemic financial crises in the last two decades. The suggested action plan is discussed in the conclusion section.
{"title":"IFSB Role in Preventing Financial Crises and Islamic Ethics Perspective","authors":"Adi Rahmanur Ibnu","doi":"10.24090/IJTIMAIYYA.V3I2.1917","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1917","url":null,"abstract":" Islamic Financial Services Board (IFSB) acts as the international regulatory and supervision framework for Islamic financial services institution. Though Islamic financial industries keep growing in promising pace, they still experience some criticisms; one of them is an underestimate claim regarding Islamic finance soundness and safety which notoriously promoted to be better than the non-Islamic is lack of evidence. This claim, however, serves as the early warning to the trajectory of Islamic finance development and global vision which seems to employ. Thus, this study addresses this challenge by analyzing IFSB’s published frameworks based on the Islamic ethics. This is a descriptive inquiry which employed library-study approach. The result of this study suggests that IFSB should be more focus on human adversaries since moral hazard, either done collectively or individually, plays determining role in some systemic financial crises in the last two decades. The suggested action plan is discussed in the conclusion section.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117010176","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1920
Kamarusdiana Kamarusdiana, Triana Aprianita
The regional regulation number 10 in 2010 talks about the implementation of an integrated population administration. This instruction is a type of a Cianjur District government’s legal breakthrough in terms of the manifestation of an access into justice by marriage certificate (isbat nikah). This rule is due to the phenomenon of unregistered marriage certificate (nikah siri) caused by diverse factors. Here, three organizations collaborate in establishing this marriage certificate. They are Religious Courts, Ministry of Religious Affairs, and Department of Population and Civil Registration. This certificate marriage helps fulfil the basic rights of children and those of family of unregistered-marriage-certificate couples. For example, they have some important documents, such as marriage book, family card, birth certificate, and children’s identity card.
{"title":"Marriage Certificate and Protection of Children’s Rights Due to the Unregistered Marriage in the Cianjur District in the Post Regional Regulation Number 10 in 2010","authors":"Kamarusdiana Kamarusdiana, Triana Aprianita","doi":"10.24090/IJTIMAIYYA.V3I2.1920","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1920","url":null,"abstract":"The regional regulation number 10 in 2010 talks about the implementation of an integrated population administration. This instruction is a type of a Cianjur District government’s legal breakthrough in terms of the manifestation of an access into justice by marriage certificate (isbat nikah). This rule is due to the phenomenon of unregistered marriage certificate (nikah siri) caused by diverse factors. Here, three organizations collaborate in establishing this marriage certificate. They are Religious Courts, Ministry of Religious Affairs, and Department of Population and Civil Registration. This certificate marriage helps fulfil the basic rights of children and those of family of unregistered-marriage-certificate couples. For example, they have some important documents, such as marriage book, family card, birth certificate, and children’s identity card.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115371704","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 : 2018-09-28DOI: 10.24090/IJTIMAIYYA.V3I2.1923
M. Musta’in
The study the stylistics of the Qur'an cannot be separated from the concept of i'jaz al-Quran as a form of uniqueness and privilege of the language of Qur'an. When Qur'an was delivered to the Arab society, they had used high language and literature. By the emergence of the art of reading the Quran (nagham al-Quran) around the world, and it is believed as one of the forms of appreciation of the Qoran, Muslims in Indonesia receive and appreciate it with pleasure. The Musabaqoh Tilawatil Quran (MTQ), whish is held by the governments and non-governmental institutions of all levels, has been carried out on a regular and continuous basis. As a religious text, the Qur'an has a very high literary dimension. The Quran also has some aesthetic and musical-messaging dimensions. This paper attempts to discuss the stylistic styles of language in the aspects of the art of reading the Qoran with a single voice, without the accompaniment of musical instruments, and unrelated to musical tone. This is specifically used for tazyin al-Saut bi tilawah al-Quran. The approach used in this study is Al-Uslub al-Adabi or Literary Stilistica, which focuses on the level of persistence or phonology, which includes phonetics and phonemics. Phonetics is divided into three parts, namely; articulatory phonetic, acoustic phonetics, and auditory phonetics. The discussion on literary stylistics is cannot be separated from emotional aspects, not logical aspects. The analysis of literary stylistics in the art of reading al-Quran (nagham al-Quran) produces the effect of the reader's feelings, sensational feelings and spiritual feeling. Spiritual feeling is divided into religious, ethical, aesthetic, intellectual, social, and personal feeling. Meanwhile, in the aspects of communication generate understanding and scientific knowledge about the principles of transcendent communication, the principle of spiritual communication, the principle of human communication, and finally lead to the Principle of Quranic Communication.
{"title":"The Stylistics of Al-qu’ran: The Symbolic Meaning and Function of the Art of Reading Al-qur’an on the Context of Communication","authors":"M. Musta’in","doi":"10.24090/IJTIMAIYYA.V3I2.1923","DOIUrl":"https://doi.org/10.24090/IJTIMAIYYA.V3I2.1923","url":null,"abstract":"The study the stylistics of the Qur'an cannot be separated from the concept of i'jaz al-Quran as a form of uniqueness and privilege of the language of Qur'an. When Qur'an was delivered to the Arab society, they had used high language and literature. By the emergence of the art of reading the Quran (nagham al-Quran) around the world, and it is believed as one of the forms of appreciation of the Qoran, Muslims in Indonesia receive and appreciate it with pleasure. The Musabaqoh Tilawatil Quran (MTQ), whish is held by the governments and non-governmental institutions of all levels, has been carried out on a regular and continuous basis. As a religious text, the Qur'an has a very high literary dimension. The Quran also has some aesthetic and musical-messaging dimensions. This paper attempts to discuss the stylistic styles of language in the aspects of the art of reading the Qoran with a single voice, without the accompaniment of musical instruments, and unrelated to musical tone. This is specifically used for tazyin al-Saut bi tilawah al-Quran. The approach used in this study is Al-Uslub al-Adabi or Literary Stilistica, which focuses on the level of persistence or phonology, which includes phonetics and phonemics. Phonetics is divided into three parts, namely; articulatory phonetic, acoustic phonetics, and auditory phonetics. The discussion on literary stylistics is cannot be separated from emotional aspects, not logical aspects. The analysis of literary stylistics in the art of reading al-Quran (nagham al-Quran) produces the effect of the reader's feelings, sensational feelings and spiritual feeling. Spiritual feeling is divided into religious, ethical, aesthetic, intellectual, social, and personal feeling. Meanwhile, in the aspects of communication generate understanding and scientific knowledge about the principles of transcendent communication, the principle of spiritual communication, the principle of human communication, and finally lead to the Principle of Quranic Communication.","PeriodicalId":192303,"journal":{"name":"Ijtimā'iyya: Journal of Muslim Society Research","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-09-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129421860","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：