Articles
<![CDATA[AL-IJARAH AL-MUTANAQISHAH: AKAD ALTERNATIVE UNTUK PEMBERDAYAAN TANAH WAKAF ]]>
<![CDATA[Ridwan, Murtadho]]>
<![CDATA[ EQUILIBRIUM Vol 3, No 1 (2015): EQUILIBRIUM ]]>
Publisher : <![CDATA[Prodi Ekonomi Syariah Pascasarjana IAIN Kudus ]]>
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DOI: 10.21043/equilibrium.v3i1.1276
<![CDATA[Empowerment is an attempt to bring the results or even greater and better benefits by using the potentials of someone who have the power. The empowerment of the waqf land aims at developing and producing the waqf land in an effort to get the results and benefits of waqf land itself in general accordance with the provisions that have been required Wakif. This article is a literature review that aims to seek alternative contract in empowering waqf land. The results showed that many literature of jurisprudence have set a contract that can be used to empower waqf land. Among the contract is categorized Ijarah contract in the empowerment of traditional endowment. Therefore, if the economic system is more advanced, the Ijarah develop and innovate so that it appears the contract called IMBT (Ijarah Muntahiyah bi Tamlik). In addition there are al-Ijarah contract al-Mutanaqishah that is very suitable for the empowerment of waqf land. The last contract helped Nazhir in capital for the empowerment of waqf land. This is because all the empowerment of waqf land costs will be paid by investors and after the contract is completed, the financiers will transfer ownership of the building to Nazhir. Pemberdayaan adalah suatu usaha untuk mendatangkan hasil atau manfaat yang lebih besar dan lebih baik dengan memanfaatkan potensi yang dimiliki. Pemberdayaan tanah wakaf bertujuan mengembangkan dan memproduktifkan tanah wakaf sebagai upaya mendapatkan hasil dan manfaat tanah wakaf secara umum sesuai dengan ketentuan yang telah disyaratkan Wakif. Artikel ini merupakan kajian pustaka yang bertujuan untuk mencari akad alternative dalam memberdayakan tanah wakaf. hasil kajian menunjukkan bahwa banyak literatur fikih yang sudah menentukan akad-akad yang bisa digunakan untuk memberdayakan tanah wakaf. Di antara akad tersebut adalah Ijarah yang dikategorikan akad tradisional dalam pemberdayaan wakaf. oleh karena system perekonomian yang sudah semakin maju, maka akad Ijarah mengalami pengembangan dan inovasi sehingga muncul akad yang disebut dengan IMBT (Ijarah Muntahiyah bi Tamlik). Selain itu ada akad al-Ijarah al-Mutanaqishah yang sangat cocok untuk pemberdayaan tanah wakaf. Akad yang terakhir ini banyak membantu Nazhir dalam permodalan untuk pemberdayaan tanah wakaf. Ini karena semua biaya pemberdayaan tanah wakaf akan ditanggung oleh pemodal dan setelah akad selesai pemodal akan mengalihkan pemilikan bangunan kepada Nazhir.]]>
<![CDATA[STANDAR UPAH PEKERJA MENURUTSISTEM EKONOMI ISLAM ]]>
<![CDATA[Ridwan, Murtadho]]>
<![CDATA[ EQUILIBRIUM Vol 1, No 2 (2013): EQUILIBRIUM ]]>
Publisher : <![CDATA[Prodi Ekonomi Syariah Pascasarjana IAIN Kudus ]]>
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DOI: 10.21043/equilibrium.v1i2.217
<![CDATA[This article describes the concept of wages in the Capitalist system, Socialists and Islam. This paper also describes about the role of trade unions in the fight for workers’ rights particularly in the fight for minimum wage levels. This topic is interesting to be studied because there is a fundamental difference between the concept of wages according to Capitalists, Socialists and Islam. In Islam, the worker does not like other production factors in determining wages so that workers can not be treated like any other factor of production which is based on the law of supply and demand. Minimum wage in Islam must satisfy two requirements, that are fair and reasonable terms which are acceptable wage a worker must be able to meet the basic needs of workers and their families. And if the wages paid are not self-sufficient, then Islam categorizes workers in ashanaf are eligible to receive zakat.]]>
<![CDATA[ANTARA WAKAF DAN RIBA ]]>
<![CDATA[Hidayah, Ma'rifatul]]>;
<![CDATA[RIDWAN, MURTADHO]]>
<![CDATA[ ZISWAF Vol 3, No 1 (2016): ZISWAF : Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[UIN Sunan Kudus ]]>
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DOI: 10.21043/ziswaf.v3i1.2287
<![CDATA[God destroyed the usury and fertilize the charity. This is a fragment the meaning of paragraph 276 surat al-Baqarah. In this verse Allah promised to destroy usury and fertilize the charity. Among the types of charity who have the quest reward is waqf. Therefore it can be a solution wafaf destruction of usury on this earth. This article aims to examine the role of endowments in eradicating usury that exist in society. The study, which used is a literature review with given examples of cases in the community. The results of the study concluded that if the waqf property is well managed and in line with sharia, the waqf property can be used to destroy usury. Examples are waqf property used to build traditional market for the provision of modern scales, to assist the capital of the merchants, to create exchange programs dime before the feast, and for other programs. For success, the necessary role in empowering Nazhir waqf property. In addition, the Innovation program created by Nazhir determine the success of the role of waqf property in eliminating usury.]]>
<![CDATA[The Contribution Of ZIS Funds In Strenggthening Rural Infrastructure ]]>
<![CDATA[Ridwan, Murtadho]]>;
<![CDATA[Andriyanto, Irsad]]>
<![CDATA[ ZISWAF Vol 5, No 2 (2018): ZISWAF: Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[UIN Sunan Kudus ]]>
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DOI: 10.21043/ziswaf.v5i2.4608
<![CDATA[The utilization of zakat funds has developed from its origin as stated in the al Quran and law no. 23 of 2011 that categorized the recipients into 8 groups (asnaf). This study aimed to analyze the reason of zakat funds utilization for infrastructure development and how much their contribution to rural infrastructure. By taking place in one of the villages in Demak district, the researcher get data through an interview with key informants, observation, and tracking of documents on the use of zakat funds of the existing zakat collection institutions. This was a qualitative study that used miles and hubberman model to analyze the data by four steps analysis. The results indicated that the reason for using zakat funds for infrastructure development is the opinion that categorized the committee of infrastructure development into gharim because of its debt. Moreover, zakat funds contribute to the construction of mosques, educational facilities, as well as a graveyard. Finally, the results has proven the effectiveness of zakat particularly in fostering prosperity and poverty alleviation.]]>
<![CDATA[WAKAF DAN PEMBANGUNAN EKONOMI ]]>
<![CDATA[Ridwan, Murtadho]]>
<![CDATA[ ZISWAF Vol 4, No 1 (2017): ZISWAF : Jurnal Zakat dan Wakaf ]]>
Publisher : <![CDATA[UIN Sunan Kudus ]]>
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DOI: 10.21043/ziswaf.v4i1.3034
<![CDATA[Waqf is one of Islam’s teachings that contain spiritual and material elements. Waqf is defined as something that is given for the usefulness of the people (as a charity) or for purposes related to Islam. This article aims to embrace the concept of waqf from the perspective of history, fiqh, and also macroeconomic perspective. The results show that waqf is one of Islamic teachings and also pre-Islamic teachings in providing their places of worship. From the fiqh perspective, fiqh scholars have explained the concept of waqf in the books of fiqh based on the al-Quran, the hadith and also their ijtihad. The concept of fiqh always undergoes development following the development of human reason. This is because the majority of waqf concepts are based on ijtihad which can change time and place. From the macroeconomic perspective, waqf property plays a role in building the necessary facilities of the community such as places of worship, educational institutions and also health centers. These facilities are believed to improve the quality of Human Resources (Sumber Daya Insani).]]>
<![CDATA[Pengaruh Rasio Keuangan dan Pertumbuhan Perusahaan Terhadap Peringkat Obligasi Syariah ]]>
<![CDATA[Fitriani, Pradini Rifki]]>;
<![CDATA[Andriyanto, Irsad]]>;
<![CDATA[Ridwan, Murtadho]]>
<![CDATA[ AKTSAR: Jurnal Akuntansi Syariah Vol 3, No 1 (2020) ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/aktsar.v3i1.7629
<![CDATA[The purpose of this research is to test the influence of profitability, solvability, liquidity, and growth to the Sharia bond’s rating which are listed in the Indonesia Stock Exchange and rated by PT Pefindo. The population of this research is non-financial companies that are listed in Indonesia Stock Exchange. The sampling of this research selected by purposive sampling. The method is a quantitative method. The data analysis technique is ordinal logistic regression using SPSS 23. The result shows that the profitability ratio has a significant positive influence on the rate of Sharia bond’s rating and liquidity ratio has a significant negative influence. While solvability and growth ratio don’t have any influence on the Sharia bond rating.]]>
<![CDATA[Fleksibelitas Hukum Ekonomi Syariah ]]>
<![CDATA[Ridwan, Murtadho]]>
<![CDATA[ TAWAZUN: Journal of Sharia Economic Law Vol 1, No 2 (2018): TAWAZUN : Journal of Sharia Economic Law ]]>
Publisher : <![CDATA[Sharia Faculty Islamic Economic Law Study Department ]]>
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DOI: 10.21043/tawazun.v1i2.5079
<![CDATA[This study aims to examine the flexibility of Islamic law in general and the flexibility of Islamic law in particular. This study is a literature review. Data is collected from various works that have been produced by the scholars and analyzed descriptively. The results of the study show that in general, Islamic law is divided into two types; First, Islamic law is static (fixed) and will not change, this type of law is based on Nash qath'i. Second, Islamic law that is flexible (dynamic) that can change according to the demands of the times, this type of law is based on the results of ijtihad. Many flexible laws are found in the law of muamalat (Islamic economics) and this has happened since the beginning of Islam. There are many examples of the flexibility of Islamic economic law, including: Umar stopped distributing the land from the war, even though the Messenger of Allah had distributed the land; Umar stopped the portion of the zakat property for the convert group even though they belonged to eight groups who were entitled to receive zakat shares; Umar made a policy to excise non-Muslim traders as big as Usyur (10%) and Dzimmah Expert traders by 5% when they entered the Islamic region; and Umar founded the Diwan (Baitul Mal) even though it never existed at the time of the Prophet.]]>
