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Analysis of the Role of Productive Waqf as a Fiscal Policy Instrument in Islamic Economic Asep Hasan Sulaeman; Rohman Pranoto; Cahyudi Prima; Tatang Hidayat; Miftah Wangsadanureja
Dirham : Journal of Islamic Economics Vol. 1 No. 1 (2026): Dirham : Journal of Islamic Economics
Publisher : Sekolah Tinggi Agama Islam Minhajul Haq

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66891/dg5hfc02

This study looks at how productive waqf can be a key tool in fiscal policy under an Islamic economic system, highlighting its ability to help a country achieve financial independence. The study uses a qualitative library research approach to gather and combine information from historical Islamic texts, scientific articles, and official documents about public finance. The results show that productive waqf is an important and lasting source of income for the government, helping it fund public services like education and infrastructure without having to take on debt that involves interest or pay too much in taxes. Historical models from the time of Caliph Umar bin Khattab, handled through the Baitul Maal, show a good example of a balanced budget and fair sharing of wealth. In today's situation, even though Indonesia's yearly cash waqf potential could be as high as Rp 15 trillion to Rp 180 trillion, there is still a big gap in literacy, which is a major problem. Modern innovations such as Cash Waqf-Linked Sukuk, digital platforms, and partnerships with small businesses—like those used by institutions like Al-Azhar—show how productive assets can have a big impact by creating a large multiplied effect. This study says that including waqf in the official financial system is important for reaching falah and the Sustainable Development Goals, but only if there is good management by nadzir, helpful laws, and the use of digital technology.

EKONOMI KREATIF DALAM METAVERSE: TINJAUAN EKSTENSIF TRANSAKSI ASET DIGITAL DAN HAK KEPEMILIKAN (MILKIYYAH) DALAM PERSPEKTIF FIKIH MUAMALAH BAGI KREATOR MUDA Rohman Pranoto; Isrun Abdurahman; Rizaldy Alpiansyah; Miftah Wangsadanureja; Tatang Hidayat
Dirham : Journal of Islamic Economics Vol. 1 No. 1 (2026): Dirham : Journal of Islamic Economics
Publisher : Sekolah Tinggi Agama Islam Minhajul Haq

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66891/zaavpm15

The development of the virtual asset-based economy and digital transactions has sparked a new paradigm for young creators within the metaverse ecosystem. This transition from a conventional economy to the digital realm creates a gap between market practices and the normative approach of fiqh muamalah. Consequently, it demands an adjustment in interpretations regarding ownership (milkiyyah tammah), the legality of digital assets (such as game skins and NFTs), and the risks of speculation and fraud therein. This article analyzes the status of virtual objects based on their technological architecture—centralized and decentralized assets—and evaluates them through the lenses of Islamic law and contemporary regulations. The results of the analysis emphasize that centralized assets, such as game skins, are legally flawed due to the absence of absolute ownership rights and high levels of gharar. Conversely, decentralized NFT assets can be recognized as māl maknawi, provided that the underlying assets and the medium of exchange are free from maysir and riba. This paper is expected to serve as a reference for young creators to remain relevant in digital innovation without compromising ethical integrity and the protection of Maqashid Syariah.

ADOPTION OF SHARIA FINTECH AND THE PAYLATER ECOSYSTEM: A COMPREHENSIVE ANALYSIS OF GENERATION Z'S IMPULSIVE BUYING BEHAVIOR WITHIN THE SPECTRUM OF MAQASHID SHARIA AND FINANCIAL RESILIENCE Rohman Pranoto; Isrun Abdurahman; Rizaldy Alpiansyah; Miftah Wangsadanureja; Tatang Hidayat
Dirham : Journal of Islamic Economics Vol. 1 No. 1 (2026): Dirham : Journal of Islamic Economics
Publisher : Sekolah Tinggi Agama Islam Minhajul Haq

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66891/wejq3h25

The penetration of Buy Now Pay Later (BNPL) or paylater services has disrupted public consumption patterns, particularly among Generation Z in Indonesia. This study aims to analyze the impulsive buying behavior among Generation Z resulting from the use of paylater features through the perspective of Maqashid Sharia, specifically on the pillar of Hifdzul Mal (protection of wealth). This research employs a mixed methods approach combining quantitative and qualitative analyses, supported by a Systematic Literature Review (SLR) of literature and statistical data from the 2023-2025 period. The results indicate that transaction convenience and digital promotion manipulation trigger a significant surge in impulsive buying, resulting in an increased default ratio among the youth demographic. From the perspective of muamalah jurisprudence, although there are sharia-compliant paylater platforms utilizing Murabahah and Wakalah bil Ujrah contracts, their implementation often falls into the illusion of formal compliance without addressing substantive ethics. Generation Z's hyper-consumption behavior, which prioritizes tertiary needs (Tahsiniyat) through debt, contradicts the values of Hifdzul Mal and is classified as israf (extravagance) and tabdzir (wastefulness). Islamic financial literacy was found to be a crucial mediating variable in protecting Generation Z from the digital debt trap. This study recommends strengthening macro-prudential regulations, revitalizing the supervision of sharia boards, and providing comprehensive financial literacy education.

A REVIEW OF FIQH MUAMALAH ON CONSUMER PROTECTION IN THE E-COMMERCE ERA: AN ANALYSIS OF PERSONAL DATA, REFUND POLICIES, AND STANDARD CLAUSES Rizaldy Alpiansyah; Rohman Pranoto; Agus Salim; Miftah Wangsadanureja; Tatang Hidayat
Mutamayyiz: Journal of Islamic Studies Vol. 1 No. 1 (2026): Mutamayyiz: Journal of Islamic Studies
Publisher : STAI Minhajul Haq

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66891/0ft2p154

The rapid growth of e-commerce in Indonesia brings economic efficiency but also creates major risks for consumers. These risks include the misuse of personal data, unfair refund policies, and one-sided standard contracts (adhesion contracts). This article examines these consumer protection issues by comparing Indonesian Positive Law with Fiqh Muamalah (Islamic Commercial Jurisprudence). Using a library research method, this study finds that cyber disputes mostly stem from gharar (uncertainty) and jahalah (lack of clear information). The analysis reveals that: (1) Islam views personal data protection as a sacred trust (amanah) to protect honor (hifz al-'irdh) and wealth (hifz al-mal). Data breaches are a transgression (ta'addi) that requires financial compensation and carries spiritual sanctions in the afterlife, a concept missing in state laws; (2) E-commerce refund policies use principles similar to the Islamic right of choice (khiyar). However, these policies are often unfair, either by forcing innocent buyers to pay return shipping or by letting bad-faith buyers exploit the system, which harms small sellers; (3) Standard contracts that free the platform from all liability are unjust. Although clicking "I agree" is a valid digital contract under Islamic law, hiding liability release clauses violates the principle of true mutual consent ('an taradin) and makes the contract void (fasid). Therefore, e-commerce platforms must create fair digital contracts and online dispute resolution systems based on mediation (shulh) to ensure mutual benefit.

DECONSTRUCTING THE HISTORICAL NARRATIVE: A CRITICAL REVIEW OF THE ABSENCE OF A CONSTRUCTIVE ROLE OF THE SHIA FACTION IN THE PAST, PRESENT, AND FUTURE OF ISLAMIC CIVILIZATION Rizaldy Alpiansyah; Isrun Abdurahman; Irfan Alkhotiri; Miftah Wangsadanureja; Dzulfikri
Mutamayyiz: Journal of Islamic Studies Vol. 1 No. 1 (2026): Mutamayyiz: Journal of Islamic Studies
Publisher : STAI Minhajul Haq

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.66891/rdjanp91

The discourse on the history of Islamic civilization is often dominated by narratives that romanticize inter-group harmony without giving adequate attention to a critical analysis of the disintegrative factions within it. This scientific article aims to examine, dissect, and deconstruct the claims regarding the Shia faction's contributions to achieving the glory of Islam. This study investigates the historical role, contemporary sociopolitical reality, and future projections of the Shia faction using a comparative-analytical (muqāran) historical approach based on orthodox classical literature and modern political studies. The results conclusively show that the absence of a positive Shia role is not an a priori assumption, but a well-documented historical fact. In the past, the existence of Shia political entities such as the Fatimid (Ubaydid) Dynasty in Egypt and the Safavid Dynasty in Persia consistently acted as subversive forces that destroyed the cohesion of the Ummah, hindered the expansion of Islam into Europe by allying with Christian empires, and facilitated the collapse of the Abbasid Caliphate in Baghdad in 1258 AD. At present, the theological anomalies inherent in Shia dogma—such as the exclusive Imamate cult, the doctrine of infallibility, and the rejection of the legitimacy of the early generations of the Prophet's Companions—have triggered severe creedal clashes. The transformation of this ideology into a political movement post-1979 Iranian Revolution has proven to spawn sectarian proxy wars that destroy the infrastructure of civilization in the Middle East and threaten social harmony in regions like Indonesia. Projecting into the future, this research concludes that the historical shackles and sectarian sentiments institutionalized in Shia theology will always be a stumbling block to the reconciliation of the Ummah. As long as the epistemology of hatred towards mainstream history is maintained, the Shia faction will remain an inhibiting variable that distances the Ummah from the ideals of unity and the revival of global Islamic civilization.

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