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<![CDATA[Konsep Dasar dan Teknik Manajemen Risiko Perbankan Syariah ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 4 No 1 (2018): January ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
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<![CDATA[Often risks arise because of more than one choice and the impact of each option is not yet known for certain, as uncertain future. There is always an opportunity cost that follows every option taken. Thus, risks may be defined as the consequences of uncertain options that have the potential to lead to unexpected outcomes or other adverse impacts to decision makers. This is the classic definition of risk. From this definition, risk contains several dimensions, namely opportunity costs, potential losses or other negative impacts, uncertainty, and obtaining results that do not match expectations. It is with these demands that risks are measured, mitigated and monitored during the business process.]]>
<![CDATA[Pengelolaan Zakat di Indonesia ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 4 No 2 (2018): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
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<![CDATA[Zakat is one of worship in Islam with personal, social and economic dimension. In an economic review, zakat is the main instrument of the state's fiscal policy to distribute equitable wealth and prosperity. Therefore, management management mechanisms should receive serious attention. Zakat managers must be able to carry out the mandate of realizing the potential of extraordinary zakat, especially in Indonesia. Based on a study conducted Baznaz in collaboration with IPB and Islamic Development Bank in 2011, the potential of zakat acceptance of all Muslims in Indonesia for Rp. 217 trillion rupiah.]]>
<![CDATA[Good Corporate Governance Bank Syariah di Indonesia ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 5 No 2 (2019): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
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<![CDATA[In Indonesia, the principles of GCG implementation are regulated in the General Guidelines for Good Corporate Governance in Indonesia by the National Committee on Governance (KNKG). This general guideline is a reference for companies to implement GCG in order to encourage the achievement of company sustainability through management based on the principles of transparency, accountability, responsibility, professionalism, and fairness.]]>
<![CDATA[Tanggung Jawab Sosial Perusahaan dalam Islam ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 2 No 2 (2016): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
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<![CDATA[Islam places great emphasis on the concept of responsibility, although it does not mean ignoring the organization and individual freedom. The concept of responsibility in Islam is essentially voluntary, without coercion. Responsibility of companies and employees in Islam, particularly on humans, because as social beings who could not let go of his interactions with other people in order to meet all their needs. Corporate social responsibility or Corporate Social Responsibility (hereinafter in this article will be abbreviated CSR) is a concept that organizations, especially (but not only) of the company is to have a responsibility towards customers, employees, shareholders, communities and the environment in all aspects of operations company. CSR is closely linked to “sustainable development”, in which there is an argument that a company in carrying out its activities must base their decision not solely based on financial factors such as profits or dividends but also must be based on social and environmental consequences for now and for the long term.]]>
<![CDATA[Al-Mal (Hak Milik) dalam Perspektif Fuqaha ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 3 No 2 (2017): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
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<![CDATA[Islam has a unique view of property rights, because it is collaborated from the Qur’an and Al-Hadith. In Islamic view the absolute owner of the whole universe is Allah (Q.S. Ali Imran, 3: 189) whereas man is the relative owner. Human ownership is bound by God’s rule, it is only duty to carry out God’s commands upon the processing of the universe. The realization that human ownership of economic resources will be accountable to God in the afterlife will encourage people to be careful to manage property rights. In general it can be said that Islam provides a proportional position between individual property rights, collective property rights (common) and state property rights. Although these property rights are highly protected, they are not absolute property rights. Property rights may change or be altered according to their importance and urgency of course through justified means. Intellectual Property Rights or copyright does not exist, either the Qur’an or the transfusely transparent hadith. Thus, the problem is the problem of ijtihadiyah with the approach of maslahah theory. What is not a matter of ijtihad in Islam is what is clearly known about aqeedah and worship. In this case muamalah (human relations) issues in wide range wide open for ijtihad, for the benefit of human beings. Here also revealed the dynamism of Islamic law in staring and responding to the progress of the times]]>
<![CDATA[Konsep Dasar dan Teknik Manajemen Risiko Perbankan Syariah ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 4 No 1 (2018): January ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
Show Abstract
|
Download Original
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Original Source
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Full PDF (316.418 KB)
<![CDATA[Often risks arise because of more than one choice and the impact of each option is not yet known for certain, as uncertain future. There is always an opportunity cost that follows every option taken. Thus, risks may be defined as the consequences of uncertain options that have the potential to lead to unexpected outcomes or other adverse impacts to decision makers. This is the classic definition of risk. From this definition, risk contains several dimensions, namely opportunity costs, potential losses or other negative impacts, uncertainty, and obtaining results that do not match expectations. It is with these demands that risks are measured, mitigated and monitored during the business process.]]>
<![CDATA[Pengelolaan Zakat di Indonesia ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 4 No 2 (2018): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
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Full PDF (429.574 KB)
<![CDATA[Zakat is one of worship in Islam with personal, social and economic dimension. In an economic review, zakat is the main instrument of the state's fiscal policy to distribute equitable wealth and prosperity. Therefore, management management mechanisms should receive serious attention. Zakat managers must be able to carry out the mandate of realizing the potential of extraordinary zakat, especially in Indonesia. Based on a study conducted Baznaz in collaboration with IPB and Islamic Development Bank in 2011, the potential of zakat acceptance of all Muslims in Indonesia for Rp. 217 trillion rupiah.]]>
<![CDATA[Good Corporate Governance Bank Syariah di Indonesia ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 5 No 2 (2019): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (566.581 KB)
<![CDATA[In Indonesia, the principles of GCG implementation are regulated in the General Guidelines for Good Corporate Governance in Indonesia by the National Committee on Governance (KNKG). This general guideline is a reference for companies to implement GCG in order to encourage the achievement of company sustainability through management based on the principles of transparency, accountability, responsibility, professionalism, and fairness.]]>
<![CDATA[Tanggung Jawab Sosial Perusahaan dalam Islam ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 2 No 2 (2016): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
Show Abstract
|
Download Original
|
Original Source
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Check in Google Scholar
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Full PDF (576.125 KB)
<![CDATA[Islam places great emphasis on the concept of responsibility, although it does not mean ignoring the organization and individual freedom. The concept of responsibility in Islam is essentially voluntary, without coercion. Responsibility of companies and employees in Islam, particularly on humans, because as social beings who could not let go of his interactions with other people in order to meet all their needs. Corporate social responsibility or Corporate Social Responsibility (hereinafter in this article will be abbreviated CSR) is a concept that organizations, especially (but not only) of the company is to have a responsibility towards customers, employees, shareholders, communities and the environment in all aspects of operations company. CSR is closely linked to “sustainable development”, in which there is an argument that a company in carrying out its activities must base their decision not solely based on financial factors such as profits or dividends but also must be based on social and environmental consequences for now and for the long term.]]>
<![CDATA[Al-Mal (Hak Milik) dalam Perspektif Fuqaha ]]>
<![CDATA[Ahdiyat Agus Susila]]>
<![CDATA[ Iqtishodiyah : Jurnal Ekonomi dan Bisnis Islam Vol 3 No 2 (2017): June ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam ]]>
Show Abstract
|
Download Original
|
Original Source
|
Check in Google Scholar
|
Full PDF (894.91 KB)
<![CDATA[Islam has a unique view of property rights, because it is collaborated from the Qur’an and Al-Hadith. In Islamic view the absolute owner of the whole universe is Allah (Q.S. Ali Imran, 3: 189) whereas man is the relative owner. Human ownership is bound by God’s rule, it is only duty to carry out God’s commands upon the processing of the universe. The realization that human ownership of economic resources will be accountable to God in the afterlife will encourage people to be careful to manage property rights. In general it can be said that Islam provides a proportional position between individual property rights, collective property rights (common) and state property rights. Although these property rights are highly protected, they are not absolute property rights. Property rights may change or be altered according to their importance and urgency of course through justified means. Intellectual Property Rights or copyright does not exist, either the Qur’an or the transfusely transparent hadith. Thus, the problem is the problem of ijtihadiyah with the approach of maslahah theory. What is not a matter of ijtihad in Islam is what is clearly known about aqeedah and worship. In this case muamalah (human relations) issues in wide range wide open for ijtihad, for the benefit of human beings. Here also revealed the dynamism of Islamic law in staring and responding to the progress of the times]]>
