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KONTENPLASI MASYARAKAT MUSLIM MELAYU PALEMBANG DALAM TANTANGAN EKONOMI GLOBAL Raden Ayu Erika Septiana; Raden Ayu Ritawati
Majalah Ilmiah Tabuah: Ta`limat, Budaya, Agama dan Humaniora Vol. 23 No. 2 (2019): Majalah Ilmiah Tabuah : Ta`limat, Budaya, Agama dan Humaniora
Publisher : Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

Along with the fast flow of change and the strong acculturation process of Palembang Malay Muslim community, Malay culture is like a ship that sails in the middle of a storm. This is based on the fact that our development places too much emphasis on material aspects that have given birth to an imbalance in the behavior patterns of the Palembang Malay Muslim community, which has increasingly been eroded by economic globalization. Excessive material competition has produced anomicous societies. The embodiment of the way the Palembang Malays behave is also reflected in their work ethic which can be roughly seen from the social structure and norms of the community. The purpose of this study is to determine the extent to which the global economy has the potential to obscure the Malay identity and the pure Muslim identity. The qualitative approach was chosen using the method of field research carried out in an effort to understand the symptoms in such a way as a phenomenon that is not external expressed through their views. The results of this study found the fact that enthusiasm and work ethic were actually not reflected in most Palembang Malay Muslim communities. Malay and Islamic relations actually obscure the role and competitiveness of the community in the practice of social relations and in earning a living. Religion is still considered as an element of local culture which is concentrated in the form of traditional customary behavior, not as a foothold, direction and way of life. Indeed religion serves to encourage humans to get involved in economic roles and behavior, because religion can reduce anxiety and fear not too found in this study. Where the aftereffect of this condition arises a generation that is deprived of values, a generation that is fragile from the spiritual aspect, easily influenced, not easily cared for and loses its cultural footing.

Impilikasi Kapitalisme Ekonomi Pada Petani Melayu Perkebunan Kopi Rakyat di Sumatera Selatan: Impilikasi Kapitalisme Ekonomi Pada Petani Melayu Perkebunan Kopi Rakyat di Sumatera Selatan Raden Ayu Ritawati
Khazanah: Jurnal Sejarah dan Kebudayaan Islam Vol. 9, No. 18, Juli-Desember 2019
Publisher : Program Studi Sejarah Peradaban Islam Fakultas Adab dan Humaniora UIN Imam Bonjol Padang

Modern economic capitalism has long engulfed smallholders in rural coffee plantations in South Sumatra. Intangibly, capitalism is always neatly wrapped up in goodness with many interests. The meaning of goodness here, how doers of economic capitalism with the spirit of morality have succeeded in deceiving coffee plantations farmers to become melted and obedient. This research is to find out the impact experienced by coffee plantation farmers who consciously form conflicts of interest and power. And the extent of the government's role in saving coffee farmers from the snares of dependency and hegemony of poverty. The field study was conducted in response to the behaviors and habits of the informants and the local culture that was observed on an ongoing basis. Then analyzed with descriptive qualitative methods based on the semantic relationship between variables. The results of the study prove that poverty that occurs in coffee farmers due to various factors, such as; historical elements as a result of colonial-feudalism, financial-industrial and technological-industrial dependency that made poor farmers helpless. Farmer expenditure, which was originally subsistence life, is increasingly in the form of money. No wonder consumerism is rampant and has become a new culture in rural communities. Increased habit of indebted to coffee bean collectors because of increasing population and economic pressure due to the inability of coffee farmers to adapt to the buying and selling economy. Where debt payments are made in installments when there is a coffee harvest with a longer payment term. Finally, the transformation of interests has succeeded in initiating the idea of ??mastering the economy of coffee farmers on moral and ethical ties for the values ??of the welfare of farmers who are hereditary and empowered for generations.

Intensitas Petani Karet Di Kabupaten Banyuasin Dalam Pemenuhan Zakat Perdagangan Raden Ayu Ritawati; Raden Ayu Erika Septiana
Jurnal I-Philanthropy Vol 2 No 2 (2022): I-PHILANTHROPY:A Research Journal On Management Of Zakat and Waqf
Publisher : Prodi Manajemen Zakat dan Wakaf Fakultas Ekonomi dan Bisnis Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/iphi.v3i2.15060

Zakat on traded plantation products is one type of zakat assets that must be paid by a Muslim. So, when a farmer harvests the fruit of his plantation, and gains from trading the produce, there are other Muslim rights and his wealth is deserving of zakat. In general, rubber plantation farmers in Banyuasin Regency are private property whose business is cultivated personally or paid for by others. From ancient times until now, it turns out that almost all rubber plantation farming communities in Banyuasin Regency still have no awareness of paying zakat from the rubber sap trade. Whereas from here the economy can also move and the community will benefit from the round of trade zakat funds. This research is a qualitative research type and is carried out in depth analysis on subjects and objects that actually occur in villages in Bayuasin Regency as study material that strengthens the findings. this, where information should be easy to obtain and people's personal awareness is increasingly evident. The findings obtained even though the average rubber plantation community in Banyuasin Regency is Muslim and carries out religious orders, their understanding of the types and importance of tithing is still lacking. In fact, the intensity of the obligation to give a small amount of his income from the rubber latex trade is still very low. This is apart from the reason that the income of the majority of these plantation farmers is unstable, the factor is low education and understanding of religious orders is still lacking. This fact is exacerbated when there has not been much socialization of the existence and use of official Zakat Collection Units (UPZ) at each mosque in the villages with the availability of trained officers who are willing to take care of the calculation and receipt of zakat from the rubber latex trade, causing rubber farming communities to be increasingly reluctant to pay zakat from their rubber latex trade. Zakat on traded plantation products is one type of zakat assets that must be paid by a Muslim. So, when a farmer harvests the fruit of his plantation, and gains from trading the produce, there are other Muslim rights and his wealth is deserving of zakat. In general, rubber plantation farmers in Banyuasin Regency are private property whose business is cultivated personally or paid for by others. From ancient times until now, it turns out that almost all rubber plantation farming communities in Banyuasin Regency still have no awareness of paying zakat from the rubber sap trade. Whereas from here the economy can also move and the community will benefit from the round of trade zakat funds. This research is a qualitative research type and is carried out in depth analysis on subjects and objects that actually occur in villages in Bayuasin Regency as study material that strengthens the findings. this, where information should be easy to obtain and people's personal awareness is increasingly evident. The findings obtained even though the average rubber plantation community in Banyuasin Regency is Muslim and carries out religious orders, their understanding of the types and importance of tithing is still lacking. In fact, the intensity of the obligation to give a small amount of his income from the rubber latex trade is still very low. This is apart from the reason that the income of the majority of these plantation farmers is unstable, the factor is low education and understanding of religious orders is still lacking. This fact is exacerbated when there has not been much socialization of the existence and use of official Zakat Collection Units (UPZ) at each mosque in the villages with the availability of trained officers who are willing to take care of the calculation and receipt of zakat from the rubber latex trade, causing rubber farming communities to be increasingly reluctant to pay zakat from their rubber latex trade.

Cash Wakaf Cash Waqf Behavior Supports Mental Health And Community Economy Raden Ayu Ritawati; Raden Ayu Erika Septiana
Jurnal I-Philanthropy Vol 3 No 2 (2023): I-PHILANTHROPY:A Research Journal On Management Of Zakat and Waqf
Publisher : Prodi Manajemen Zakat dan Wakaf Fakultas Ekonomi dan Bisnis Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/iphi.v3i2.20115

Cash waqf is the main potential in driving people's economic behavior. Its presence is also a solution in overcoming all mental health and economic problems of the ummah. Various Muslim countries in the world have implemented the potential of this cash waqf to overcome various healthy dan economic problems. Utilization of cash waqf can be carried out both productively and non-productively in various interests for the healthy and welfare of the community in general. Nazhir's role is central in cash waqf. The nature of cash waqf is not an obligation. Money as a basic asset (ashal/mauquf alaih) cannot be reduced or used up. Money must be transferred into productive assets that flow many benefits in a sustainable manner. This qualitative research seeks to provide a descriptive discourse on the application of contemporary fiqh. Where cash waqf can be managed with productive investment schemes such as mudharabah, musyarakah, ijârah and murabaha. All of this with the intention of profitably benefiting both parties. Then this profit will be used for the mental health and benefit of society at large while maintaining the basic value of the waqf property. While non-productive management can be carried out by constructing buildings/buildings as socio-religious infrastructure, such as places of worship, educational facilities, health, plantations, fisheries and other social facilities. While the management of financial services can be collaborated with other public financial sources such as the use of zakat, infaq and alms funds whose management is utilized for the benefit of increasing the welfare of the community in general.

REKAYASA EKONOMI KONSUMSI BERBASIS HADIS MI’DAH: IMPLIKASI EFISIENSI FINANSIAL PRIBADI RUMAH TANGGA DAN PENGUATAN STABILITAS EKONOMI MASYARAKAT Raden Ayu Ritawati; Raden Ayu Erika Septiana
El-Mubarak: Islamic Studies Journal Vol. 3 No. 1 (2026): El-Mubarak - Islamic Studies Journal
Publisher : CV. Cendekiawan Muda Sriwijaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.70656/emisja.v3i1.807

Excessive consumption patterns not only have the potential to weaken household financial resilience but are also associated with increased health risks and broader economic burdens on society. Islam offers a principle of consumption moderation through the prohibition of israf in the Qur’an and the guidance on proportional stomach capacity found in the Hadith of Mi’dah. This study aims to analyze the application of consumption moderation based on the Hadith of Mi’dah in improving the efficiency of household food expenditure and to develop a simulation of financial surplus utilization to support the wider community economy. This study employed a mixed-methods approach using a sequential exploratory design. The first stage applied a qualitative approach through thematic interpretation of Qur’anic verses, the Hadith of Mi’dah, and Islamic economics literature. The second stage employed a one-group pretest–posttest pre-experimental design involving 30 Muslim household heads in the urban area of Palembang, with monthly household incomes ranging from IDR 5,000,000 to IDR 10,000,000. The intervention was conducted over 30 days by controlling meal portions and reducing the consumption of non-essential food items. The descriptive findings indicate that average monthly food expenditure decreased from IDR 2,750,000 to IDR 1,850,000, resulting in savings of IDR 900,000 per household and an efficiency rate of 32.7%. The largest reduction occurred in lifestyle-related food expenditure, including snacks, fast food, and café consumption. A simulation of the allocation of part of the financial surplus shows the potential to mobilize IDR 4,500,000 per month in ZISWAF funds and IDR 12,000,000 per month in sharia-compliant investments from the 30 participating households. These findings suggest that the Hadith of Mi’dah can be conceptualized as a principle of consumption moderation that supports the protection of life and wealth. Nevertheless, its effects on public health, employment creation, and the reduction of the burden of public healthcare financing remain potential rather than empirically established outcomes. Further studies employing larger samples, longer research periods, and more robust research designs are therefore required.

Penerapan Etika Bisnis Pada Restoran Mie Gacoan Kota Palembang Nicky Tiara Purnomo; Raden Ayu Ritawati; Siti Mardiah
Journal Of Economic Cluster Vol. 1 No. 2 (2024): JoEC: Journal of Economic Cluster
Publisher : CV. Era Digital Nusantara

Show Abstract | Download Original | Original Source | Check in Google Scholar

Penelitian ini bertujuan untuk mengetahui penerapan etika bisnis syariah pada Restoran Mie Gacoan Kota Palembang. Key informan dalam penelitian ini meliputi karyawan dan masyarakat sebagai konsumen Restoran Mie Gacoan di Kota Palembang. Teknik analisis data menggunakan analisis deskriptif kualitatif. Hasil penelitian menunjukkan bahwa manajemen Mie Gacoan memastikan bahwa seluruh karyawan mengerti dan menerapkan standar etika dalam setiap aspek operasionalnya sehingga berdampak pada Mie Gacoan berhasil membangun citra positif di mata masyarakat sehingga terjadi peningkatan jumlah pelanggan. Sehingga dapat disimpulkan bahwa pola penerapan bisnis Restoran Mie Gacoan Kota Palembang telah didasarkan pada prinsip integritas, profesionalisme dan pelayanan berkualitas

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