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ISLAMIC BUSINESS ETHICS BETWEEN REALITY Nawawi, Hasyim
JURNAL KARSA (Terakreditasi No. 80/DIKTI/Kep/2012) Vol 20, No 2 (2013): Islam, Budaya dan Ekonomi
Publisher : STAIN PAMEKASAN

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Abstract

Abstrak: Sesungguhnya sejarah etika bisnis Islam tidak dapat dipisahkan dari sejarah induknya yakni ekonomi Islam, sedangkan ekonomi Islam berusia setua Islam itu sendiri. Sebagaimana kita ketahui, misi mulia Rasulullah SAW. di muka bumi adalah membangun masyarakat yang beradab. Adapun prinsip-prinsip dasar etika bisnis Islam yang ditanamkan oleh Rasulullah adalah sebagai berikut: (1) berlandaskan ketauhidan (keesaan), (2) keadilan (keseimbangan), (3) kebebasan berikhtiyar, (4) amanah (bertanggung jawab), (5) menegakkan kebenaran, kebajikan dan kejujuran. Dalam konteks keindonesiaan, penegakan hukum dalam bisnis sebenarnya sebagian besar sudah dilaksanakan, meskipun pelaksanaannya berbeda dengan bisnis yang dijalankan pada masa awal peradaban Islam. Pada awal peradaban Islam sudah terdapat lembaga pengawasan (al-hisbah) yang fungsinya adalah meninjau keberadaan bisnis di pasar, baik dari segi halal dan haramnya produk yang dijual, ukuran timbangan, kejujuran seorang penjual, dan hal-hal lain yang merugikan. Ukuran penegakan  hukum di Indonesia didasarkan atas klausul yang menyangkut hal-hal yang merugikan orang lain, bukan terkait halal dan haramnya produk. Dalam implementasinya diharapkan pelaku bisnis mampu melaksanakan dengan menekankan pada cara yang dikenalkan Islam dalam etika berbisnis yang Islami. Bisnis dalam bidang-bidang yang halal, bermanfaat positif, tidak dengan penipuan, harus disampaikan dengan apa adanya (jujur), serta tidak merusak lingkungan dan  ekosistem yang lainnya. Abstract: Actually, the history of the Islamic business ethics cannot be separated from its parent’s history which is the Islamic economics, whereas the Islamic economics is as old as the religion of Islam itself. As we know, the noble mission of the Prophet Muhammad (peace be upon him) in this world is to build a civilized society. The basic principles of Islamic business ethics instilled by Muhammad is follows: (1) based on tawhid (oneness of Allah), (2) justice (balance), (3) freedom to make efforts (4) amânah (being responsible), (5) upholding the truth, virtues, and honesty. In the context of Indonesian-ness, actually in the business of law enforcement, it has been mostly implemented, although the implementation is different when the business is run in the early days of Islamic civilization. At the beginning of Islamic civilization it is available an oversight agencies (al-hisbah) whose function is to review business presence in the market, in terms of both lawful and illicit products sold, the size of the scales, the honesty of a seller and other things that harm. The standard measurement of law enforcement in Indonesia is based on the clause related to harm others, not related to halâl and harâm products. In its implementation it is expected that the practice of businesses can be done by emphasizing ways introduced by Islam in the Islamic busines ethics. Business in the law full field with positive benefit, non by froud, should be stated as for what it is (honest), by not to damage the environment and other ecosystems Kata Kunci: Islamic busines, ethics, Tawhid, Amânah, al-Hisbah
ISLAMIC BUSINESS ETHICS BETWEEN REALITY Hasyim Nawawi
Karsa: Journal of Social and Islamic Culture Islam, Budaya dan Ekonomi
Publisher : Institut Agama Islam Negeri Madura

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/karsa.v20i2.33

Abstract

Abstrak: Sesungguhnya sejarah etika bisnis Islam tidak dapat dipisahkan dari sejarah induknya yakni ekonomi Islam, sedangkan ekonomi Islam berusia setua Islam itu sendiri. Sebagaimana kita ketahui, misi mulia Rasulullah SAW. di muka bumi adalah membangun masyarakat yang beradab. Adapun prinsip-prinsip dasar etika bisnis Islam yang ditanamkan oleh Rasulullah adalah sebagai berikut: (1) berlandaskan ketauhidan (keesaan), (2) keadilan (keseimbangan), (3) kebebasan berikhtiyar, (4) amanah (bertanggung jawab), (5) menegakkan kebenaran, kebajikan dan kejujuran. Dalam konteks keindonesiaan, penegakan hukum dalam bisnis sebenarnya sebagian besar sudah dilaksanakan, meskipun pelaksanaannya berbeda dengan bisnis yang dijalankan pada masa awal peradaban Islam. Pada awal peradaban Islam sudah terdapat lembaga pengawasan (al-hisbah) yang fungsinya adalah meninjau keberadaan bisnis di pasar, baik dari segi halal dan haramnya produk yang dijual, ukuran timbangan, kejujuran seorang penjual, dan hal-hal lain yang merugikan. Ukuran penegakan  hukum di Indonesia didasarkan atas klausul yang menyangkut hal-hal yang merugikan orang lain, bukan terkait halal dan haramnya produk. Dalam implementasinya diharapkan pelaku bisnis mampu melaksanakan dengan menekankan pada cara yang dikenalkan Islam dalam etika berbisnis yang Islami. Bisnis dalam bidang-bidang yang halal, bermanfaat positif, tidak dengan penipuan, harus disampaikan dengan apa adanya (jujur), serta tidak merusak lingkungan dan  ekosistem yang lainnya. Abstract: Actually, the history of the Islamic business ethics cannot be separated from its parent’s history which is the Islamic economics, whereas the Islamic economics is as old as the religion of Islam itself. As we know, the noble mission of the Prophet Muhammad (peace be upon him) in this world is to build a civilized society. The basic principles of Islamic business ethics instilled by Muhammad is follows: (1) based on tawhid (oneness of Allah), (2) justice (balance), (3) freedom to make efforts (4) amânah (being responsible), (5) upholding the truth, virtues, and honesty. In the context of Indonesian-ness, actually in the business of law enforcement, it has been mostly implemented, although the implementation is different when the business is run in the early days of Islamic civilization. At the beginning of Islamic civilization it is available an oversight agencies (al-hisbah) whose function is to review business presence in the market, in terms of both lawful and illicit products sold, the size of the scales, the honesty of a seller and other things that harm. The standard measurement of law enforcement in Indonesia is based on the clause related to harm others, not related to halâl and harâm products. In its implementation it is expected that the practice of businesses can be done by emphasizing ways introduced by Islam in the Islamic busines ethics. Business in the law full field with positive benefit, non by froud, should be stated as for what it is (honest), by not to damage the environment and other ecosystems Kata Kunci: Islamic busines, ethics, Tawhid, Amânah, al-Hisbah
Educational Services Marketing Umar, Muallief; Nawawi, Hasyim; Latifah, Nuraini; Sujianto, Agus Eko
EDUTEC : Journal of Education And Technology Vol. 5 No. 1 (2021): September 2021
Publisher : STAI Miftahul Ula Nganjuk

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Abstract

This research aims to expose the importance of Marketing in the world of education is indispensable, with the aim to introduce schools or Madrasahs for prospective new students with respect to the quality of the school. Competition in the world of education is very interesting, so special strategies are needed in educational marketing. Effective marketing of educational services will have good feedback about the school because the image of the school in the community will be better and the school will attract new students. The purpose of this research is to describe and analyze: (1) marketing of Educational services, (2) Implementation of Education Services Marketing. Evaluation. The approach used in this research is a qualitative approach with case study research design. The data collection techniques in this study use interviews, observations, and documentation studies. The data obtained is then analyzed by data condensation techniques, data presentation, and data verification. The results showed that: 1.Formulation of SDINU Pare in the marketing of educational institution services, with the form of making a superior program of Tahfidz activities. 2. Implementation or implementation of agency marketing at SDINU Pare begins with the implementation of Tahfidz's flagship program and registration using talent and interest channels. 3. The evaluation conducted by SDINU Pare is evaluated by institutional meetings where the implementation of the evaluation of marketing of educational institution services through Tahfidz's flagship program activities, acceptance of interest and talent pathways, as well as continuous marketing promotion. This is done to see the extent to which the effectiveness of marketing the services of educational institutions needs to be changed or revised. Follow-up will be done if there are deficiencies in terms of marketing the agency's services, and follow-up will be carried out for implementation in the following year.