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Fitria, Tira Nur

Department Of Sharia Economics, ITB AAS, Surakarta

Author-ID : 1960199

Religion Arts Humanities Computer Science & IT Control & Systems Engineering Decision Sciences, Operations Research & Management Earth & Planetary Sciences Economics, Econometrics & Finance Education Electrical & Electronics Engineering Engineering Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Mathematics Physics Public Health Social Sciences Other

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The Phenomenon of Seasonal Beggars in The Month of Ramadan: An Islamic Economic’s Perspective Tira Nur Fitria; Sumadi Sumadi; Indra Lila Kusuma
Jurnal Ilmiah Ekonomi Islam Vol 8, No 1 (2022): JIEI : Vol. 8, No. 1, 2022
Publisher : ITB AAS INDONESIA Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29040/jiei.v8i1.2449

Ramadan is the holy month for Muslims. A month full of wisdom, blessings, and forgiveness. In this month of Ramadan, Allah promises multiple rewards. Therefore, Muslims are competing in pursuing goodness, blessings, and forgiveness. Giving alms in the month of Ramadan is noble worship and the right of everyone. However, someone's generosity is often abused by certain people. This culture can become a social disease in the month of Ramadan. But behind this blessing of Ramadan, certain parties take advantage of the momentum to reap the benefits. One of them is the number of monthly beggars in the month of Ramadan. Beggars are mushrooming in public places. Islam does not make begging by lying and cheating. The reason is not only because they violate sins, but also because these actions are considered to pollute good deeds and rob poor people who need help. It even damages the good image of the poor who do not want to beg and those who love virtue. Many propositions explain the haram of begging by deception and without an urgent need. The Prophet Muhammad SAW in his hadith advises us to try and earn a living in whatever form, as long as it is lawful and good, there is no syubhat, no prohibition, and not by begging. We are also singled out for ta'affuf (taking care of ourselves from begging. We must believe that only Allah hears our troubles. As for humans, they don't like hearing about other people's troubles. Islam encourages us to strive, based on the verses and hadiths of the Prophet.

The Profession of YouTuber: Ethics in the Islamic Economics’ Perspective Tira Nur Fitria; Abdul Haris Romdhoni
Jurnal Ilmiah Ekonomi Islam Vol 7, No 3 (2021): JIEI : Vol. 7, No. 3, 2021
Publisher : ITB AAS INDONESIA Surakarta

One of the phenomenal businesses and professions in the world in the millennial digital world is as a YouTuber who can provide very promising benefits. Therefore, as a neutral, strategic, and preferred media, YouTuber videos have their important points that apart from being land for business. The objective of this research is to provide an understanding of the ethics of the YouTuber profession from the Islamic economics perspective. This research applies library research. The result shows that YouTube can be used as a means of conveying messages while remaining committed to the following Islamic ethics business, are: First, the video content is legal, lawful, and does not contain contradictory content in Islamic values, such as non-educational and other unsuitable content. The criteria for services being “traded” is lawful and valuable. Second, the products and advertising content in the video are halal and legal. These contents do not market products non-halal ads, conventional financial institutions, liquor, illegal goods, products that damage health, and products that destroy children's morals. Third, clarity of rights and obligations between the parties, including a YouTuber as a service seller and a company as a buyer of services carried out according to the agreement. Besides, there are other Islamic business ethics, namely: 1) principle of monotheism teaches that everything must reflect faith in Allah SWT and is responsible for all human actions including economic and business activities. 2) principle of justice teaches humans in every activity must be fair, both to themselves and others. Third, the principle of responsibility teaches that in every human activity, there is accountability to Allah SWT. Fourth, the principle of freedom teaches that every human has the freedom to choose and determine everything. Humans are given free will to control their lives alone, but must not ignore the fact that he is completely required by the law of God. Fifth, honesty and truth. Every activity, no matter how small, the activities carried out can be seen properly and feel good for others.

Zakat Profesi (Zakat Penghasila) Menurut Hukum Islam Agus Marimin; Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 1, No 01 (2015): Jurnal Ilmiah Ekonomi Islam, Vol. 01, No. 01, Maret 2015
Publisher : ITB AAS INDONESIA Surakarta

This study aims to find out about the zakat profession (tithe income) in Islamic view (Islamic law). This research is qualitative descriptive. This study included literature to examine the written sources such as scientific journals, books referesni, literature, encyclopedias, scientific articles, scientific papers and other sources that are relevant and related to the object being studied. As for the object of study of this research is in the form of texts or writings that describe and explain about the profession zakat (tithe income). Results from this study is obligatory of Zakat profession together with the charity business and other income such as agriculture, livestock and trade. Limit nisab wealth derived from the business professions can be equated with charity nisab plant yield is 5 wasaq (about 750 kg of rice), with the obligation of zakat 5% or 10%, and is payable when earning achievements, rewards or wages of the profession. For kind of professions such as doctors in hospitals, teachers or lecturers who only received a fixed salary of the workings of government agencies, likened nisab nisabnya with gold and silver, which is 93.6 grams, with the obligation of zakat 2.5 percent, which is issued every one years, and having expended costs of basic necessities.Keywords: zakat profession / income zakat, Islamic law

Kontribusi Ekonomi Islam Dalam Pembangunan Ekonomi Nasional Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 2, No 03 (2016): Jurnal Ilmiah Ekonomi Islam, Vol. 02, No. 03, November 2016
Publisher : ITB AAS INDONESIA Surakarta

Islam sebagai sistem kehidupan yang universal, integral, dan komprehensif telah menetapkan tatanan yang utuh untuk kehidupan manusia. Sebagai way of life, Islam menata segala hal yang berkaitan dengan kehidupan, dari hal yang paling sederhana hingga urusan yang paling rumit sekalipun. Baik dalam aspek politik, ekonomi, pendidikan, seni, sosial, budaya, dsb. Islam merupakan agama yang sempurna, yang mengatur hal yang berkaitan dengan ekonomi. Apabila perekonomian suatu negara (ekonomi nasional) menerapkan dasar Al-Quran dan Hadist sebagai dasar penerapannya, tentunya suatu perekonomian nasional akan berjalan dengan baik dan terarah sesuai aturan. Namun kenyataanya memang belum semua negara muslim di dunia menerapkan dasar tersebut. Selanjutnya, di dalam artikel ini dijelaskan tentang bagaimana Ekonomi Islam berkontribusi dalam pembangunan ekonomi nasional, khususnya Indonesia sebagai negara dengan basis muslim terbesar se-Asia. Kata kunci: Ekonomi Islam, Pembangunan Ekonomi Nasional

Konsep Paylater Online Shopping dalam Pandangan Ekonomi Islam Iin Emy Prastiwi; Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 7, No 1 (2021): JIEI : Vol. 7, No. 1, 2021
Publisher : ITB AAS INDONESIA Surakarta

Di era digital sekarang ini, muncul fenomena pembayaran PayLater. Konsep utama dari fitur pembayaran PayLater ini adalah ‘beli sekarang, bayar nanti’. Jual beli dengan cara ini dimana konsumen (pembeli) membeli/mengambil barang dari penjual, lalu di akhir periode tertentu yang disepakatai bersama akan dibayar total seluruhnya. Ini disebut dengan jual beli Istijrar. Ulama berbeda pendapat, jika harganya tidak diketahui oleh pembeli ketika membeli/mengambil barang, dan pembeli baru mengetahui harga setelah ditotal di akhir ketika hendak melakukan pembayaran, maka jual belinya dilarang. Ini merupakan pendapat jamahir ulama (hampir semua ulama) dari 4 madzhab. Akan tetapi, jika jual belinya akan sah dan diperbolehkan selama ada harga pasar (as-Si’rul Mitsl) yang berlaku umum. Ini adalah salah satu pendapat ulama syafiiyah, salah satu riwayat dalam madzhab Hambali, dan pendapat yang dipilih oleh Ibnu Taimiyah dan Ibnul Qoyim. Sehingga Istijar atau PayLater diperbolehkan dimana harga ditentukan setelah semua transaksi jual beli dilaksanakan relevan dengan ekonomi syariah dengan syarat-syarat tertentu. Fitur PayLater sangat cepat popular karena kemajuan teknologi sistem pembayaran di e-commerce (online shopping). Kita memang perlu mempertimbangkan kita ketika hendak memanfaatkan kemudahan fitur ini. Selain mudah, PayLater tidak memerlukan jaminan khusus, sehingga fitur PayLater banyak peminatnya. Namun, jangan sampai kita sebagai manusia terlena dan kalap dalam memanfaatkannya hingga kita menjadi konsumtif (boros) dan bahkan berhutang ketika berbelanja via online (oline shopping). Maka, sisi positif PayLater perlu diimbangi juga dengan pemahaman atas potensi risiko yang bisa ditimbulkannya. Oleh karena itu, sebelum menggunakan fasilitas PayLater, konsumen (pembeli) harus mempertimbangkan antara kebutuhan dan keinginan sesuai kemampuan.

Bisnis Multi Level Marketing (MLM) dalam Pandangan Islam Agus Marimin; Abdul Haris Romdhoni; Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 2, No 02 (2016): Jurnal Ilmiah Ekonomi Islam, Vol. 02, No. 02, Juli 2016
Publisher : ITB AAS INDONESIA Surakarta

This study aims to find out about MLM (Multi Level Marketing) in Islamic view (Islamic law). This research is qualitative descriptive. This study included literary research to examine the written sources such as scientific journals, book references, literature, encyclopedias, scientific articles, scientific papers and other sources that are relevant and related to the object which is being studied. As for the object of study of this research is form of texts or writings that describe and explain about MLM that be popular in Indonesia. Results of this study is Islamic law permit MLM as long as not contrary with Islamic law. However, if it is contrary with Islamic law, so MLM is forbiden. Islam has principles on the development of business systems that must be free of elements dharar (danger), jahalah (vagueness) and zhulm (detrimental or unfair to one party). The system of bonuses to be fair, do not oppress and do not only benefit the people. Businesses also must be free from the element of gambling, oppression, fraud, unclean, riba (interest), vanity etc. If we want to develop a MLM business, it should be free from those elements above. Therefore, the goods or services are commercialized and ordinances sales must be halal, no haram and doubtful, and not in conflict with the principles of Shari'ah above. Keywords: Business, MLM (Multi Level Marketing), syariah’

BISNIS JUAL BELI ONLINE (ONLINE SHOP) DALAM HUKUM ISLAM DAN HUKUM NEGARA Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 3, No 01 (2017): JIEI, Vol. 03, No. 01, Maret 2017
Publisher : ITB AAS INDONESIA Surakarta

This study aims to find out about online shop (online business shop) in Islamic view (Islamic law). This research is qualitative descriptive. This study included literature to examine the written sources such as scientific journals, books referesni, literature, encyclopedias, scientific articles, scientific papers and other sources that are relevant and related to the object being studied. As for the object of study of this research is in the form of texts or writings that describe and explain about the business / online shop (online shopping), which become popular in Indonesia. Results from this study is Islam do business through online is allowed in accordance with Islamic Shari'a. While there are elements of usury, injustice, menopoli and fraud. Prophet hinted that buying and selling is lawful while consensual (Antaradhin), for sale or through an online business as having a positive impact because it is practical, fast, and easy for the buyer. If the business by via online not in accordance with the terms and conditions described above, online business is not allowed.

Transactions Using E-Wallets: How Is the Perspective of Islamic Economics? Tira Nur Fitria; Yuwita Ariessa Paravasanti; Iin Emy Prastiwi
Jurnal Ilmiah Ekonomi Islam Vol 8, No 2 (2022): JIEI
Publisher : ITB AAS INDONESIA Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29040/jiei.v8i2.2857

The development of the digital economy presents a variety of transactions and new financial service products that are increasingly diverse. Doing any transactions by using an E-wallet seems to need to be responded to by an Islamic/Sharia economics view. By looking at the perspective of Islamic economics, we as a society will be able to assess how it plays a role in the development of the digital economy. The purpose of this research is to describe the use of E-wallet in doing transactions based on the perspective of Economics in doing transactions. This research is library research. The result analysis shows that digital wallets are something new in the payment system. The digital wallet in Islamic economics is permissible because it makes it easier for people to transact in daily life when they do not carry cash. In the view of Islam, especially the field of muamalat, it holds the principle of "on" Basically, in terms of muamalat, everything is permissible unless there is a valid argument forbid it". But, people must pay attention to Islamic law when using it. Regarding whether something is illegal or not digital wallets are back at the digital wallet users themselves. Usually, online parties have provided terms and conditions as agreement information with consumers. But, as a Muslim back to the contract and understand the usury value. For that, it would be considered for digital wallet users to understand and read carefully about the terms and conditions in using digital wallets in transactions, so there are no misunderstandings regarding the digital wallet. Therefore, as Muslims, we can use a sharia-based e-wallet to do all transactions as long as it is based on Allah's provisions that do not contain usury, gharar, maysir, tadlis, risywah, and israf. Under certain conditions, digital wallets can be used in an emergency. Payment in cash would also be better if preferred before using the digital wallet in doing any transaction in our daily life.

Perkembangan Bank Syariah di Indonesia Agus Marimin; Abdul Haris Romdhoni; Tira Nur Fitria
Jurnal Ilmiah Ekonomi Islam Vol 1, No 02 (2015): Jurnal Ilmiah Ekonomi Islam, Vol. 01, No. 02, Juli 2015
Publisher : ITB AAS INDONESIA Surakarta

This study aims to find out about the development of Islamic banks in Indonesia. This research is qualitative descriptive. This study included literature to examine the written sources such as scientific journals, books referesni, literature, encyclopedias, scientific articles, scientific papers and other sources that are relevant and related to the object being studied. As for the object of study of this research is in the form of texts or writings that describe and explain about the development of Islamic banks in Indonesia. Results from this study is Indonesian banking now enlivened by the presence of Islamic banks, which offers financial products and investment in a different way than conventional banks, as Indonesia is the largest Muslim country in the world. The development of Islamic banking in Indonesia has become a benchmark for the success of the Islamic economic existence. Bank Muamalat as the first Islamic bank and a pioneer for other Islamic banks in Indonesia.Keywords: Islamic banks, conventional banks, banking

Co-Authors Abdul Haris Romdhoni Adelina Maryanti Afdaleni Agus Marimin Aly Muhammad Azmi Budiyono Budiyono Budiyono Budiyono Budiyono Budiyono Danti Pudjiati Desy Nur Pratiwi Dewi Muliasari Fitria Wulandari Ida Bagus Putu Suamba Iin Emy Prastiwi Indra Lila Kusuma Indra Lila Kusuma Jheniar Pratiwi Khansa Al Azizah LMS Kristiyanti LMS. Kristiyanti M. Hasan Ma'ruf Maisa Setiyowati Maya Widyana Dewi Muhammad Tho'in Muqorobin Muqorobin Ningrum Setyana Nurmala Elmin Simbolon Petrus Jacob Pattiasina Putri Ayu Damayanti Rukmini Rukmini Samanto Hadi Sri Laksmi Pardanawati Sri Laksmi Pardanawati Sri Supatmingsih Suhesti Ningsih Sumadi Sumadi Sumadi Sumadi Sumadi Sumadi Suprihati Suprihati Suprihati Uswatunnisa Venti Mawarni Vera Yulia Harmayanthi Wikan Budi Utami Wulan Widia Astutik Yuge Agung Heliawan Yuwita Ariessa Paravasanti Yuwita Ariessa Pravasanti

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