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All Journal Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Jurnal Ilmiah Ekonomi Islam Jurnal Istiqro' Al-Jinayah: Jurnal Hukum Pidana Islam Al-Iqtishadiyah: Ekonomi Syariah dan Hukum Ekonomi Syariah Ulumuna: Jurnal Studi Keislaman Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah Maliyah : Jurnal Hukum Bisnis Islam Al Hikmah : Jurnal Studi Keislaman Al-Kharaj: Jurnal Ekonomi, Keuangan & Bisnis Syariah El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam Journal of Ekonomics, Finance, and Management Studies
Mugiyati Mugiyati
Fakultas Syariah IAIN Sunan Ampel Surabaya
Religion Agriculture, Biological Sciences & Forestry Humanities Civil Engineering, Building, Construction & Architecture Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Industrial & Manufacturing Engineering Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Strategies to Improve Halal Tourism in Indonesia During The Pandemic Covid-19 Anita Musfiroh; Mugiyati Mugiyati; Aldi Khusmufa Nur Iman
Jurnal Ilmiah Ekonomi Islam Vol 7, No 2 (2021): JIEI : Vol. 7, No. 2, 2021
Publisher : ITB AAS INDONESIA Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (114.283 KB) | DOI: 10.29040/jiei.v7i2.2533

Abstract

The Covid 19 has had an impact on various sectors of human life. One of them is the tourism sector. The tourism industry which is predicted to be the second largest source of foreign exchange contributions for Indonesia has experienced a drastic decline. Likewise, the halal tourism sector has also been severely affected by the Covid 19 pandemic. This is because the key to developing the halal tourism sector is Muslim tourists or visitors who come. To revive the tourism sector, it requires a number of strategies prepared by the government to improve the economy in the halal tourism sector. The purpose of writing this article is to find out how the impact of Covid 19 on the halal tourism sector and how the strategy to revive the halal tourism sector during the Covid 19 pandemic. The method used in this study is a qualitative method with data collection techniques used is literature study. The results of the study state that the strategy to restore the halal tourism sector from the Covid 19 pandemic consists of 3 stages and recommendations for implementing health protocols. The existence of this strategy and also the health protocol is expected by the enthusiastic community to return to enliven the tourism sector, including halal tourism.
PERAN BAITUL MAL WAT TAMWIL DALAM MENGIMPLEMENTASIKAN INKLUSI KEUANGAN BAGI MASYARAKAT PESISIR TUBAN: STUDY EKPLORATIF Johan Johan; Mugiyati Mugiyati; Moh Arifin; Sriwulan Sriwulan
Ulumuna: Jurnal Studi Keilsman Vol 6 No 2 (2020)
Publisher : LP2M IAI Miftahul Ulum Pamekasan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.36420/ju.v6i2.4065

Abstract

This study aims to determine the activities of BMT in implementing financial inclusion and how the role of BMT in realizing financial inclusion in the coastal community of Tuban. This research is a qualitative research with a phenomenological approach. The object of this research is BMT Surya Rahardja Tuban, with data collection techniques using interviews, observation and documentation. The analysis technique uses data grouping, reduction and elimination, filtering the eliminated data, and identifying data.Three mechanisms used by BMT Surya Rahardja in realizing financial inclusion are socialization, marketing strategy and roll play. To maximize its role as financial inclusion, BMT Surya Rahardja uses three ways namely door to door, market visit and open table. Surya Rahardja's BMT consistency in realizing the role of financial inclusion has been able to improve access to coastal communities in Tuban. The number of customers from BMT Surya Rahardja has increased in 2018 by 7,700 and in 2019 by 9,200. if in percentage, the total increase in customers consisting of savings and financing by 19%. The performance of the Surya Rahadja BMT as a non-bank Islamic financial inclusion is quite effective because from year to year the interest of the public to use financial services has increased. Key Words: BMT, Financial Inclusion, Society.
Instrumen Kebijakan Moneter ‎(Analisis Managemen Moneter Islami)‎ Mugiyati Mugiyati
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 2 Des (2008): Al-Qanun Vol. 10, No.2, Desember 2008
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (510.761 KB) | DOI: 10.15642/alqanun.2008.11.2 Des.417-435

Abstract

The monetary management of conventional economy which revolves around bank interest uses multiplier money rather than high powered money. Consequently, its instrument of monetary policies tends to the utility of open market operation and change of discount rate. Both instruments cannot be applied in an Islamic monetary system which is free from interest whose monetary management relies on controlling high powered money by applying profit and loss sharing and financial intermediation. Therefore, Islamic monetary system can employ alternative instruments of monetary policy such as quantitative control of credit allocation and realization of socio-economic objectives. The first instrument is backed up with monetary instruments such as statutory reserve requirement, credit ceiling, government deposits, common pool, moral suasion, equity-base instrument. Whereas the second instruments include some monetary instruments such as treating the created money as fai’ and goal oriented allocation of credit.
Interpretasi Kontemporer tentang Riba dan Relevansinya dengan Bunga Bank Mugiyati Mugiyati
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 2 (2009): Al-Qanun Vol. 12, No. 2, Desember 2009
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (466.943 KB) | DOI: 10.15642/alqanun.2009.12.2.411-435

Abstract

The debate whether interest is riba or not remains a hot issue up until today. Various interpretation of riba in relation to interest results from the ratio legis (‘illat) proposed by the medieval jurists seems to be no longer inaccurate within the discourse of contemporary Islamic law.Meanwhile, several trends concerning current economic activities such as the role of bank as financial intermediation had not been discussed in medieval jurisprudence although simple form of riba with all of its nature and impact had been understood.According to contemporary Islamic jurists, the relevance of riba to interest is viewed from various perspectives which lead to different legal status. There are at least two paradigm as a reference in viewing this issue: (1) legal formal  which inductively understands interest employing qiyas. (2) contextual paradigm which deductively sees interest within a given context and situation. 
Kajian Hukum Islam terhadap Aplikasi ‎Kafalah pada Asuransi Takaful Mugiyati Mugiyati
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 17 No 1 (2014): Al-Qanun Vol. 17, No. 1, Juni 2014
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (503.9 KB) | DOI: 10.15642/alqanun.2014.17.1.60-84

Abstract

Operasional Asuransi pada umumnya bertumpu kepada kepentingan bisnis untuk mendapatkan laba (maximizing profit)  sedangkan kafalah adalah akad tabarru’ yang bertumpu pada nilai kebajikan sosial. Keduanya mendasari terbentuknya akad pada Asuransi Takaful, maka evaluasi terhadapnya perlu dilakukan untuk memastikan kembali apakah praktik yang ada sesuai dengan idealism Islam atau malah sebalikya. Nampaknya akad kafalah dapat dikembangkan dan diaplikasikan pada Asuransi Takaful dengan  mengikuti tiga pola pembayaran klaim atau manfaat takaful. Pertama: Peserta meninggal dunia dalam masa pertanggungan, maka Kafalah yang dapat diaplikasikan  adalah kafalah bi al-dayn yaitu kewajiban membayar hutang yang menjadi tanggung jawab orang  lain. Bagi peserta yang meninggal dunia dalam masa pertanggungan menjadi orang yang ditanggung ( makful ‘anhu ). Sedangkan peserta lainnya secara bersama-sama menjadi kafil ( penjamin) untuk melunasi hutang makful ‘anhu berupa sisa premi yang belum terbayar sebagai Makful bih-nya Sedangkan pihak penerima jaminan ( makful lahu) adalah perusahaan asuransi takaful. Kedua : Peserta masih hidup hingga masa pertanggungan selesai maka aplikasi kafalah-nya dapat menggunakan  cara ta’liq ( kafālah al-muallaqah ), yaitu kafalah yang pelaksanaan jaminannya dilakukan oleh seseorang terhadap orang lain yang disyaratkan atau digantungkan kepada suatu hal tertentu. Maka pada posisi ini  dia berkedudukan sebagai kafil yang menjamin peserta lain (makful ‘anhu) apabila ada yang mendapat musibah atau meninggal dunia. Untuk melunasi sisa premi yang menjadi tanggungjawabnya (makful bihi) melalui dana tabarru’ yang telah terkumpul kepada perusahaan asuransi sebagai pihak yang menerima jaminan ( makful lahu ). Ketiga : Peserta mengundurkan diri sebelum masa pertanggungan selesai maka akad kafalah-nya berakhir atau batal karena akad kafalah merupakan akad tabarru’at yang hukum asalnya bersifat tidak mengikat meskipun tidak secara mutlak. Artinya peserta asuransi dapat mengakhiri masa pertanggungannya kapan saja selama yang dikehendaki dengan persetujuan pihak ketiga yaitu penerima jaminan ( makful lahu).
Konsep Kepemilikan Islam untuk Akuntansi Syariah Mugiyati Mugiyati
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 10 No 2 Des (2007): Al-Qanun Vol. 10, No.2, Desember 2007
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (482.372 KB) | DOI: 10.15642/alqanun.2007.10.2 Des.470-487

Abstract

The attempt of creating justice, weathness (social dan economy) and protecting to the ownership is the goal of Islamic accounting and economy. Islam teaches us that everything is created by Allah, it can be owned by human collectively. Juridically, individual human right for owning the thing, such as the right for having, enjoying, and replecing the wealthy, is certified and roled by Islam. However, they have moral responsibility to give their wealthy since the other people (social) are also on the right part of such wealthy. In concerning with the matter, Islamic accounting is trying to activate the activa scoring as an important basic to the treasure that the zakah is suppossed to be paid out.
Hak Pemanfaatan Sumber Daya Alam Perspektif ‎Hukum Islam Mugiyati Mugiyati
Al-Jinayah: Jurnal Hukum Pidana Islam Vol. 2 No. 2 (2016): Desember 2016
Publisher : Prodi Hukum Pidana Islam Fakultas Syari’ah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (705.11 KB) | DOI: 10.15642/aj.2016.2.2.440-471

Abstract

Abstract: Islam gives freedom to people to utilize the public natural resources, because everyone has the irtifâq right namely to use immovable good, whether it belongs to an individual or public property. Common ownership is allowed in Islamic law if an object which is intended and used for the public. The principle of freedom granted by Islam for the right holders to use is not without limit, but constrained by accountability and adherence to sharia. The right holders in using theirs’ is to be in line with the principle of maqâshid al-syarî’ah. On the basis of this principle, they are prohibited to use their rights in excess which lead to infringement and damages to the interests of the others as well as the rights and interests of the general public. Of course, this can be jailed (ta’zîr) by the judge.Keywords: Right holder, natural resources, Islamic law. Abstrak: Islam memberikan kebebasan kepada manusia untuk memanfaatkan sumber daya alam yang bersifat publik, karena setiap orang memiliki hak irtifâq yaitu hak pemanfaatan benda tidak bergerak, baik benda itu milik individu atau milik umum”. Kepemilikan umum dimungkinkan dalam hukum Islam jika suatu benda pemanfaatannya diperuntukan bagi masyarakat umum yang mana masing-masing saling membutuhkan. Prinsip kebebasan yang diberikan Islam bagi pemilik hak untuk mempergunakan haknya bukanlah bebas tanpa batas, namun dibatasi oleh pertanggungjawaban dan kepatuhan pada syariah. Pemegang hak dalam menggunakan haknya harus sejalan dengan maqâshid al-syarî’ah. Atas dasar prinsip ini pemilik hak dilarang mempergunakan haknya secara berlebihan yang menimbulkan pelanggaran hak dan kerugian terhadap kepentingan orang lain maupun terhadap hak dan kepentingan masyarakat umum dan dapat dikenai hukuman penjara (ta’zîr) oleh hakim.Kata Kunci: Hak pemanfaatan, sumber daya alam, hukum Islam.
POLA PENETAPAN HARGA DALAM PEMBIAYAAN MURABAHAH DI BANK SYARI’AH (Analisis Managemen Keuangan Islam) Mugiyati Mugiyati
Al Hikmah: Jurnal Studi Keislaman Vol. 3 No. 1 (2013): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (316.945 KB) | DOI: 10.36835/hjsk.v3i1.369

Abstract

Financing is one of the bank's main tasks, namely providing facilities for the provision of funds to meet the needs of those who are deficit units. According to the nature of its use of financing, among others, can be divided into two, namely: for the purposes of production and consumption. In the conventional banks, the principle financing system in savings and loan. Banks lend money in return for interest. On Shariah banks as non-interest-based bank financing for the production and inventory financing needs do be done with principle of trading in two stages. First; banks hold (buy from suppliers in cash) the goods that is needed by customers. Second, the bank sold to customers with deferred payment and to take advantage, according to the collective agreement. In principle, the financing that’s done by conventional bank and shariah banks have differences. But the operational realities seem both have in common. On conventional bank loans given to customers, restored by the addition or Mark-Up. The returned number is higher than the real value received by the customer. On Shariah bank though trading principled, there is also an additional element (profit margin) on capital due to payment delays.
PRIVATISASI ASET PUBLIKSEBAGAI KEBIJAKAN EKONOMI MENURUT KONSEP ALMILKIYAH Mugiyati Mugiyati
Al Hikmah: Jurnal Studi Keislaman Vol. 3 No. 2 (2013): AL HIKMAH
Publisher : LPPM Institut Agama Islam Al-Hikmah Tuban

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (415.849 KB) | DOI: 10.36835/hjsk.v3i2.378

Abstract

Privatization is the political and economic policies to boost economic growth by way of transfer of economic activities such as the management of public assets were previously managed by the State-Owned Enterprises (SOEs) to private national and foreign, as the country's efforts to improve the welfare of the people. Privatization of public assets is also a condition of the government debt to the International Monetary Fund (IMF) and the World Bank which requires each state to the borrower (debtor) to a policy of structural adjustment programs (structural adjustment programs), in line with global economic trends that wants minimal role of the state in economy was replaced by market mechanisms. Instead, it only provides opportunities privatization to a handful of the bourgeoisie to double the capital and the transfer of control of ownership of public assets from the state to international investors, the impact on the loss of public assets needs of the people, so that is not welfare but impoverishment.Islam has protected the public assets of mastering a handful of people, to ensure the welfare of the entire community, through the ban to have it. Public assets must be managed by the state to be distributed fairly to the well being of the people is not only limited to the three kinds of objects, water, grass and fire only, but includes: First, everything that is needed by the general public that, if not met, could cause divisions and disputes. Second, natural resources are abundant in number so that if controlled by a group of people, would lead to unequal distribution of wealth. Third, natural resources made it impossible nature of its formation is controlled by the individual. Fourth, strategic industries, i.e. industries that produce products/machines required by economy sectors activities such as manufacturing, agriculture, transportation, and telecommunications. 
APLIKASI KAFALAH PADA ASURANSI TAKAFUL PERSPEKTIF AKAD BISNIS ISLAM Mugiyati .
Maliyah : Jurnal Hukum Bisnis Islam Vol. 2 No. 1 (2012): Juni 2012
Publisher : Islamic Economic Law Programs, Faculty of Sharia and Law State Islamic University (UIN) of Sunan Ampel Surabaya.

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (423.058 KB) | DOI: 10.15642/maliyah.2012.2.1.%p

Abstract

Kafalah is a kind of tabarru’ agreement which is based on the value of social virtue. Kafalah can be developed and applied on takaful insurance based on the three payment patterns of takaful. The first: participant dies during the coverage period. In this case, a kind of kafalah that can be applied is Kafalah bi al-dayn. It is the debt obligations that are being the responsibility of others. For participant who dies in the coverage period is being covered (makful 'anhu). While, the other participants are together as kafil (guarantor) to pay off the debt of makful 'anhu in the form of unpaid premium remains as makful bih. On the other hands, the receiver of guarantee (makful lahu) is the takaful insurance company. The second: the condition where participant is still alive until the time of completing the coverage period. So that, the kafalah application can be done by ta'liq (kafalah al-mu’allaqah). It is a form of kafalah where the execution of the guarantee made by a person against another person is required or suspended for a certain thing. In this position, he serves as kafil who guarantees the other participants (makful 'anhu) if they are in an accident or die. To pay the remaining premiums is to be the responsibility of makful bih through tabarru’ funds' that have been collected to insurance companies as receiver of the guarantee (makful lahu). The third: participant resigned before the contract coverage period is completed. In this circumstance, the kafalah contract has expired or has been canceled since it is a kind of tabarru’ agreement that its original legal status is not absolutely binding.
Co-Authors Ahmat Fausi Aldi Khusmufa Nur Iman Anita Musfiroh Dina Anisya R Dina Johan Johan Junet Andi Setiawan Junet Andi Setiawan Moh Arifin Nurita Sari Syamsul Arifin Ulil Absor Faiq Abdillah Umi Qurrotul Aini