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All Journal Journal Riset Bisnis Indonesia Jurnal Terapan Abdimas Sains Manajemen:Jurnal Manajemen UNSERA Jurnal Ekonomi Islam Journal of Business and Applied Management SERAMBI: Jurnal Ekonomi Manajemen dan Bisnis Islam Journal of Digital Marketing and Halal Industry Journal FAME (Journal Food and Beverage, Product and Services, Accomodation Industry, Entertainment Services Jumat Ekonomi: Jurnal Pengabdian Masyarakat Econetica ProBisnis : Jurnal Manajemen Journal of Management and Islamic Finance Jurnal Ekonomi Bisnis dan Akuntansi Jurnal Pengabdian Masyarakat Kesosi International Journal of Science and Environment Digital Bisnis: Jurnal Publikasi Ilmu Manajemen Dan E-commerce Jurnal Nusantara Berbakti Community: Jurnal Pengabdian Pada Masyarakat Jurnal Ekonomi Islam Jurnal Manajemen Riset Inovasi JURNAL EKONOMI BISNIS DAN MANAJEMEN Sahmiyya: Jurnal Ekonomi dan Bisnis Jurnal Riset Manajemen Jurnal Riset Akuntansi Ekalaya : Jurnal Ekonomi Akuntansi Bisma : Business and Management Journal Jurnal Mahasiswa Kreatif Jurnal Ilmiah Research and Development Student Jurnal Ekonomi Bisnis dan Manajemen Jurnal Ilmiah Ekonomi dan Manajemen Jurnal Ilmiah Research Student Jurnal Sains Student Research Aktiva: Jurnal Manajemen dan Bisnis ADM : Jurnal Abdi Dosen dan Mahasiswa International Journal of Economics, Business and Innovation Research International Research Journal of Business Studies Khidmah Nusantara
Muhammad Taufiq Abadi
UIN K.H. Abdurrahman Wahid Pekalongan
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Keberadaan Ekonomi Islam dan Praktik Ekonomi Islam Pada Masa Rasulullah SAW Rossidah Rihadatul Aisi; Rina Tri Astuti; Anggi Permatasari; Triana Dani Maulana; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.611

Abstract

The purpose of this paper is to study the habits and methods of Islamic Economic during the time of The Prophet. Islamic principles from the Al- Quran dan Hadits serve as Islamic Economic . To Realize civil society, Islamic economic is practiced . the economic system has been changed so that so that everyone can benefit from it as a result of the prophet muhammad who was a role model for everyone in various aspects of life . the prophet muhammad was the leader and prophet of allah in the pre-islam peroid . he also modified the country economic and financial structure in accordance with the teachings of the koran and sunnah of the prophet muhammad . in addition ,the prophet muhammad was the firts pioneer in implementing islamic economic policies.
PRAKTIK EKONOMI PADA MASA KHULAFAUR RASYIDIN Rafi Prasojo; Dwi Sintia Rahmawanti; Nailis Surooya; Muhammad Taufiq Abadi; Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.612

Abstract

The aim of this research is describe economic practices during the time of Khulafaur Rasyidin. This research is library research with a qualitative approach. The data sources used come from various literature journal articles that are relevant to the research topic. The data analysis method used is content analysis of literature sources used in the research. Islamic economic practices developed when the Prophet Muhammad SAW moved to Medina. Since the death of Prophet Muhammad SAW, economic practices continued during the time of Khulafaur Rasyidin. After the Prophet died, Muslims appointed Abdullah bin Abu Quhafah al-Tamimi as first caliph. During his leadership, Abu Bakar faced many problems in the life of his country, namely the existence of apostate groups, the emergence of false prophets, and dissidents paying zakat. During Umar bin Khattab's time, leadership changes were carried out through direct appointment. Umar bin Al-Khathab was the most successful caliph in Islamic history, this can be seen from the progress of the country and the welfare of his people, both in terms of economics, politics, social, security, national defense, as well as the development of science and technology. Because of his success, Westerners nicknamed Umar the Saint Paul of Islam.
Pemikiran Ilmuwan Ekonomi Klasik (Zaid Bin Ali, Abu Hanifah, Abu Yusuf, Abu Ubaid) Khulaelatudil Azzah; Lutfiyanti; Elda Purwanti; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.613

Abstract

The aim of this research is to examine the economic thoughts of classical Muslim scientists, some of which may still be relevant today. History is a field of science that is free to be interpreted by researchers. Therefore, it is not uncommon to find several historical articles that do not seem to fully describe historical events that occurred in the field. One of the things that must be considered is the progress achieved by Islamic civilization through the mastery of science, which currently seems unclear. The results of this research show that the ideas of classical scientists are still relevant today. For example, when Zaid Bin Ali sold goods on credit at a higher price than cash, he enabled the sale of the goods. However, Zayd bin Ali does not allow the price of deferred payments to be higher than cash payments, such as additional payments when postponing loan payments. Honey zakat, salam contract, and hawalah contract are some, according to Abu Hanifah's opinion. The thoughts of Abu Yusuf and Abu Ubaid are still used in various forms according to the times.
Pemikiran Ekonomi Ilmuwan Muslim Periode Menengah Fikri Novrial Azhar; Nur Khiba Sania; Mohammad Miefta Ismail; Muhammad Taufiq Abadi; Muhammad Aris Syafi'i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.614

Abstract

In the middle period (around the 8th to 14th centuries AD), Muslim scientists made significant contributions in various fields, including economics. The economic thinking of Muslim scientists is reflected in their works that created the foundations of Islamic economic theory. Muslim scientists emphasized Islamic principles in the context of economics. Principles such as justice, social solidarity, and adherence to Islamic law (sharia) became the foundation for their economic thinking. They emphasized that economic activities should be carried out in accordance with Islamic moral and ethical principles. Muslim scholars present a balanced view of the role of the state and the market. They recognize the importance of state intervention to ensure equitable distribution and prevent exploitation. On the other hand, they also appreciate the role of the market as a mechanism to motivate production and resource allocation. The concepts of zakat (compulsory donation) and infaq (voluntary donation) are considered as powerful economic instruments in achieving social welfare goals. Muslim scholars viewed the obligation to give zakat as a way to reduce social inequality and empower the underprivileged. The economic thinking of Muslim scholars of this middle period provided the basis for the development of an Islamic economic system that inspired many modern economic thinkers.
PEMIKIRAN EKONOMI ILMUWAN MUSLIM KONTEMPORER MADZHAB IQTISHODUNA Mohammad Robbi Maulana; Rofiyana; Firda Nadyarahma; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.615

Abstract

The purpose of this study is to explain the Iqtishoduna school of economic philosophy of modern Muslim thinkers. Therefore, every hypothesis generated by conventional economics is rejected and ignored. Instead, the aim of this school is to create unique theories taken directly from the Quran and Sunnah. This school was founded by Baqir As-Sadr, who wrote the book Iqtishaduna (Our Economy). This school argues that economics and Islam cannot be united. Economics is economics, and Islam is Islam. Problems arise from injustice and unfair distribution. The primary source for economic theory should be the Qur'an. The two can never be united because their mentalities are very different. One opposes Islam, and the other supports it. According to Sadr, one cannot fully analyze the Islamic economic system without first studying and understanding Islamic philosophy. Baqr Ash-Sadr's economic theory states that religion is very important in the Islamic economic system because it recognizes that humans have social and personal interests that may conflict and produce problems. Sadr thinks that these problems can be solved through faith. The Pahlavi Shah regime severely oppressed Iran during Ali Shariati's lifetime. This affected the socio-political climate of the time.
Pemikiran Ekonomi Ilmuwan Muslim Indonesia (Cokroaminoto, Syfrudin Prawiranegara, Moh. Hatta, H. Abdul Malik Karim Amrullah) Minkhatul Maula; Ridwan Abu Djibran; Angga Candra Winata; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.618

Abstract

At various moments, Islamic economic philosophy has developed thinking that is unique to each hour. The Islamic economic theory that developed during the independence period was different from the pre-independence and Old Order Islamic economic theories. The perspective of Islamic economic theory during the Old Order was also different from its perspective during the New Order. Similarly, Islamic economic theory developed during the New Order era has differences with post-New Order Islamic economic theory. The purpose of this research is to find out the thoughts of Indonesian Muslim scientists (Cokroaminoto. Syafruddin Prawiranegara Moh. Hatta, and H. Abdul Malik Karim Amrullah) in the field of economics. This journal is compiled through a literature study using content analysis techniques from sources such as books, journals, and articles on the economic thoughts of Indonesian Muslim scholars. The results show that there are differences among these figures in terms of the level of experience and practical implementation of activities in the field of economics among Indonesian Muslim scholars.
Pemikiran Ekonomi Ilmuwan Muslim Kontemporer Uswatun Khasanah; Hilda Safitri; Muhammad Farhan Ahnaf; Hilmi Dzaki; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.619

Abstract

The economic thinking of contemporary Muslim scholars covers various aspects, such as the Islamic financial system, zakat, waqf, and trade based on Islamic principles. The purpose of writing this article is to describe the Economic Thought of Contemporary Muslim Scholars from the Figures Ahmad Adzhar Basyir, K.H. Sahal Mahfud, K.H. Abdullah bin Nuh, Muhammad Amin Azis. This writing method uses a literature review approach sourced from various articles, journals, and books relevant to the research topic. Many challenges and opportunities faced by contemporary Islamic economic thinkers in disseminating their thoughts in a diverse global society. Contemporary Islamic economic thought has an important value in creating a more just and sustainable economic system based on Islamic principles. Their efforts in integrating religious values with economic science can provide valuable insights for the development of an inclusive and sustainable global economy.
PEMIKIRAN EKONOMI ILMUWAN MUSLIM INDONESIA (A.M. SYAIFUDDIN, M. DAWAM RAHARJO, KUNTOWIJOYO) Nur Nabila; Rizkafaiza; Muhammmad Hadziq Ulil Abshor; Ardiyansah Ilham; Muhammad Taufiq Abadi; Muhammad Aris Syafi’i
JURNAL ILMIAH RESEARCH STUDENT Vol. 1 No. 3 (2024): Januari
Publisher : CV. KAMPUS AKADEMIK PUBLISING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61722/jirs.v1i3.620

Abstract

This research aims to explain the economic thought of Indonesian Muslim scientists (AM. Syaifuddin, Muhammad Dawam Raharjo, Kuntowijoyo). This research uses literature review from journals and websites.In general, it can be concluded that AM. Syaifuddin, Muhammad Dawam Raharjo, and Kuntowijoyo are three figures who contributed greatly to the development of Islamic economic thought. They discuss various aspects of economics, such as sharia, wealth distribution, and social obligations in Islamic economics. Overall, the Islamic economic thought of these three figures provides a solid foundation for building an economic system that is just, sustainable and based on Islamic moral values. By understanding their roles, people can build a more inclusive and equitable economy that is in accordance with Islamic economic principles.
PERKEMBANGAN DAN PERAN BANK SYARIAH DALAM MENYONGSONG MASA DEPAN KEUANGAN ISLAM DI INDONESIA Umi Fikriyah; Muhammad Syahrul Arifin; Hasna Huwaidah; Lilis Arviani; Ade Gunawan; Muhammad Taufiq Abadi
JURNAL ILMIAH RESEARCH AND DEVELOPMENT STUDENT Vol. 2 No. 1 (2024): Februari
Publisher : CV. ALIM'SPUBLISHING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59024/jis.v2i1.562

Abstract

The aim of this research is to explain the development and role of financial institutions that use sharia principles, one of which is sharia banks in welcoming the future of Islamic finance in Indonesia. This research method uses a qualitative method with a type of library research with two types of secondary data, namely published papers in the form of books, reputable scientific articles, journal reviews, and reports from official organizations. The results of this research conclude that Sharia Banks in Indonesia are one of the financial institutions that have the main task of providing credit and services in the field of payments and money circulation accompanied by sharia principles. The development of sharia banks in Indonesia has become a benchmark for the implementation of sharia economics and its existence in Indonesia. The slowdown in the growth of Islamic banks related to the economic symptoms that are occurring can be overcome by consolidation from internal parties. Islamic banks in Indonesia play an important role in the future of sharia finance. The existence of an increase in the quality of sharia banks in national sharia banking does not rule out the possibility of increasing the competitiveness of sharia banks at the global level. Sharia banks have achieved quite rapid achievements considering that the majority of Indonesian people are Muslim.
PENERAPAN MANAJEMEN RISIKO SYARIAH DALAM KOPERASI SYARIAH Arju Fatiya Nidhofa; Sri Mumaeni Agustina; Trisna Afriyani; Sintiana Rizki; Ade Gunawan; Muhammad Taufiq Abadi
JURNAL ILMIAH RESEARCH AND DEVELOPMENT STUDENT Vol. 2 No. 1 (2024): Februari
Publisher : CV. ALIM'SPUBLISHING

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59024/jis.v2i1.563

Abstract

The business can develop and run smoothly with capital. Business people or businesses, whether on a small or medium scale business, can run a business that really needs capital by borrowing capital from a cooperative, one of them. A cooperative is a business or business consisting of a group, organization or association that is managed to achieve a common goal. This research uses qualitative methods, the nature of historical research methods, Data collection techniques using documentary methods can be financial reports, statistical data, books, research journals, and other relevant documents, related to the research. In the context of partnerships and trade, modern western partnership type cooperatives are now similar to previous Islamic partnerships. And it has been practiced by Muslims until the 18th century. Both forms of Islamic syirkah and modern syirkah. Sharia cooperatives themselves were born after the mushrooming of the establishment of several Baitul Maal WatTamwiil (BMT) which was first pioneered by BMT Bina Insan Kamil in 1992. The three types of business activities are fund raising, financing and services. One type of sharia cooperative, namely the 212 Sharia Cooperative, is the National Primary Cooperative, which was founded by Muslim leaders as an implementation of the spirit of Aksi 212, which is full of brotherhood and togetherness.
Co-Authors Abdul Bahri Sukartono Ade Gunawan Ade Gunawan Adinda Risqiana Dewi Maulana Adinda Umul Fadzila Agung Akbar Fadzkurrahman A, Muhammad Alfiesyah, Emilia Alivia, Khofifatul Amanda Luqianna Amilatul Khasanah Angga Candra Winata Angga Teguh Susilo Anggi Permatasari Anisa Ria Annisa Shofiana Anton Bagus Santoso Arafandy, Rayhandika Ardaneswari Kenlarasati Ardiyansah Ilham Ardiyansyah, Muhammad Arifa Ilmiyati Aris Syafi’i Ariyy, Bagus Arju Fatiya Nidhofa Arya Putra, Muhammad Assa adatul Kamilah Asti Nur Wilda Ariza Aulia Maudy Aulia Nailis Salamah Ayu Andini Ayu Tyas Styaningsih Bagus Ariyandi Bayu Dian Asmoro Wibowo Bela Fitriani Berlian Eka Nursabrina Berliani, Defta Nasya Burhanudin Camelia Catur Rahayu Sunu Pratiwi Cintia Febriliana Putri Cintia Salsabila Dava Dhito Sasiaji Diana Zalfanur Dina Ambarwati Dina Aslamiya Anjalina Dwi Ayu Septiyani Dwi Sintia Rahmawanti Ega Vivia Fatikhah Elda Purwanti Erna Wahyu Setiyaningsih Erna Wijayanti Etika Alina Putri Fadhilah, Nur Fadila Salsa Faradiva Fadzkurrahman A, Muhammad Akbar Faiza Nadilah Faizah, Iis Nur Fani Alviyanto Fania Alzaira Arrahma Farkhatul Hayati Fatimah Azzahro Fifi Afista Fifi Aprilia Yulianti Fikri Novrial Azhar Firda Nadyarahma Firda Yuliasari Gita Oktavia Rosita Hartono, Bambang Sri Hasna Huwaidah Hawa Azzah Fauziah Hendri Hermawan Adinugraha Hermina Pristilia Hidayati, Taufiq Hilda Adistya Hilda Safitri Hilmi Dzaki Hilya Diniya Hilya Hana Putri Ibrahim Abdu Salam Ilma Nafiyah Intan Ayu Noverita Intan Nadzifa Irfa Febriyani Isepputri Istikomah Dwi Lestari Izzati Rohmaniyah Kaila Zulfa Khoirurrizki Kartika Ramandhani Kartika Ramandhani Khasna Maulida Kholilah Lilah Kholimah Khotimah, Lala Ratu Khulaelatudil Azzah Khusnul Khotimah Kirana Mahardhika Rahma Laeni Khazimah Laila Laila kholisa Laily Nurul Hidayah Lia Olivia Zahara Lilis Arviani Lilis Nurrohmah Linda Martalia Liza Septiyani Lizianil Azizah Lutfiyanti M. Irfan Rizqi Mala Millatina Marfita Hikmatul Aini Marfita Hikmatul Aini Marlinda Effendi Mathraf az-zanji Maya Ari Sofiana Metti Rahma Saniagi Mila Fatmawati Mila Minkhatul Maula Minhatus Sania MINKHATUL MAULA Misel Yulianti Mochamad Yusuf Mochamad Yusuf Kustinah Moh Ravid Ferdiansyah Mohammad Kaka Syahwa Abbas Mohammad Miefta Ismail Mohammad Robbi Maulana Muasomah Mufrodah Muh Fatkhurrozi Muhammad Akbar Darmawan Muhammad Aris Syafi'i Muhammad Aris Syafi’i Muhammad Azhar Husni Muhammad Azka Fajar Mufarih Muhammad Faqih Fahriza Muhammad Farhan Ahnaf Muhammad Haikal Muqowwi Muhammad Imam Masyari Muhammad Miftakhu Surur Muhammad Nur Adila Hikam Muhammad Satrio Juliyanto Muhammad Sultan Mubarok Muhammad Sultan Mubarok Muhammad Syahrul Arifin Muhammad Usman Ariffianto Muhammad Wifqi Hidayatullah Muhammad Zidan Maulana Muhammmad Hadziq Ulil Abshor Muthia Husna Qolby Mutiara Oktavina Nafiyah, Ilma Nailil Mufidah Qosim Nailis Surooya Naily Taufiqoh Nia Amellia Niken Ning Tiyas Ni’mah Mu’aliyah Nunung Ghoniyah Nunung Yuliani Nur Khiba Sania Nur Kholisah Nur Nabila Nur Rohmah Hidayati Nurris Kiyani NURUL KARIMAH Nurul Kholisha Okta Dilla Suryani Puput Putriani Putri Amanda Ardita Putri Indah Lestari Putri Karina Sabila Qonita Febriyani Rafi Alkaf Asy Syafi Rafi Prasojo Raiha Ravitta Putri Rara Fitriyani Rendy Septiyanto Reniy Widiastuti Ria Anisatus Sholihah Ria Anisatus Solihah Ridwan Abu Djibran Riema Ainun Nissa Rina Tri Astuti Riska Dwi Amalia Riski Nilam Sari Rizkafaiza Rizqi Mursalina Rizqi Putri Solina Rizqi Salamah Rizqiani, Nur Laili Robiah, Siti Rofiyana Rohmatul Laeli Rohmatun Nazilah Rossidah Rihadatul Aisi RR. Ella Evrita Hestiandari Sabrina Sukma Maulidya Sadali, Ayatullah Sadali, Muhammad Sekar Arumandani Selfi Nirmalasari Sintiana Rizki Siti Amalia Nurul Hadidah Sofiana, Rizky Ekawati Sri Mumaeni Agustina Sri Wahyuningsih Styaningsih, Ayu Tyas Suciati Sukma Purbaningrum Syamsuddin Syifa Destya Salsabila Syintia Amanda Rhetha Tahani Salsabila Tia Syifana Tri Noviantika Zain Triana Dani Maulana Trisna Afriyani Uktafi Karunia Umi Fikriyah Umi Kholilah Versiandika Yudha Pratama Via Laila Khairunisa Viki Malikhatuz Zakiyah Vita Tri Indriani Widayah Widayah Yenita Karisha Yulianti, Misel Zakhi Mubarok Zaki Akhmad Hanif Zakia Khoirunisa Zidna Rizka Maulida Zimq Marquiza