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Persepsi masyarakat tentang hukum syariah menabung di Bank dan tingkat literasi keuangan syariah Waluya, Atep Hendang
Al-Urban: Jurnal Ekonomi Syariah dan Filantropi Islam Vol 2 No 2 (2018): Desember
Publisher : Universitas Muhammadiyah Prof. DR. HAMKA

This study has three objectives. First, to find out the people of Tangerang City perception aboutsharia law regarding saving in Islamic and conventional banks. Second, to find out their Islamicfinancial literacy level. And third, to determine the relationship between their perceptions and theirIslamic financial literacy level. This study uses quantitative methods with primary data collectedby integrating questionnaires in 13 sub-districts in the city of Tangerang. The method used todetermine the number of samples is the Slovin formula, while data analysis uses the Kendall’sTau correlation. This study produced several findings. First, the perception of the Tangerang citypeople about the law of saving in Islamic banks is dominated by the answer recommended, whilethe saving law in conventional banks according to the majority of the people of Tangerang City ispermissible. Second, the level of sharia financial literacy in Tangerang City is low, with the lowestindicators are their skills in using Islamic financial services. Third, there is a strong relationshipbetween the people of Tangerang City perception about sharia law saving in banks with the levelof Islamic financial literacy.

FIKIH ZAKAT SIMPANAN DI BANK DAN HUKUM-HUKUMNYA Waluya, Atep Hendang
al-Uqud : Journal of Islamic Economics Vol 1, No 2 (2017): July
Publisher : Universitas Negeri Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26740/al-uqud.v1n2.p156-182

The potential of zakah of savings on Banks in Indonesia in 2011 reached 17 T. According to the jumhur (konsensus) of contemporary fuqaha (jurist), saving in banks, essentially, are accounts receivable (qardh). There is a difference of opinion among the fuqaha about the zakah on accounts receivable. However, a strong opinion is that saving in banks is accounts receivable to mali badzil (people who can afford to pay debts and not delay payments) therefore deposits in banks both conventional and sharia are obliged to be paid the zakah when they reach nishab and haul. The nishab is the same as gold or silver. The size is 2,5%. If follow the gold nishab, then saving about Rp. 45.132.620,00 then must pay zakah about Rp. 1.128.315,00. If follow silver nishab, then the savings in the bank about Rp. 6.515.250,00 are required to pay zakah about Rp. 162.881,25. It is possible to combine banknotes, gold, silver and merchandise (â€˜urudh tijarah) in determining nishab deposits in banks. If there any profits on saving that invested (deposits) then the saving and profits must be paid the zakah, if the investment is on the halal and not contrary to syara. There is no zakah on the profits from saving invested (deposits) on the forbidden enterprises or from the interest of savings in a conventional bank

Konsepsi Zakat Untuk Papan Perspektif Fukaha Kontemporer Waluya, Atep Hendang; Sofyan, Syaakir; Matondang, M. Reza Prima; Mulauddin, Aforisma
Journal of Islamic Philanthropy and Disaster (JOIPAD) Vol. 4 No. 1 (2024): January-June 2024
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/joipad.v4i1.9417

Islam views that clothing, food and shelter are ḍarūriyyat matters in order to safeguard the human soul. This study aims to analyze the various opinions of contemporary scholars about the utilization of zakat for housing for the poor. The method used in this research is a qualitative method with a literature study pattern. The results of this study indicate that the jurists agree that zakat may be distributed for the needs of the poor because it includes their basic needs, but in terms of the mechanism they have different opinions and are divided into two opinions. First, zakat may be utilized to rent houses for the poor, but may not build or buy houses for them. Second, zakat may be used to build, buy or rent houses for the poor. The reason for the first group not allowing zakat funds to build houses for the poor is because the construction of houses requires large funds, and can result in other poor people not receiving zakat funds and may not give zakat funds for more than one year's needs for the poor. As for those who allow zakat funds to be used to build houses or buy houses for the poor, they reason that there is no argument forbidding or ordering it and may provide zakat funds continuously to the poor.

Utang Dalam Islam: Prinsip Dan Etika Dalam Berutang Matondang, M. Reza Prima; Waluya, Atep Hendang; Mulauddin, Aforisma
Emanasi : Jurnal Ilmu Keislaman dan Sosial Vol 7 No 2 (2024): Jurnal Emanasi Volume 7 Edisi 2 Tahun 2024
Publisher : Asosiasi Dosen Peneliti Ilmu Keislaman dan Sosial

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

Penelitian ini mengulas konsep utang-piutang dalam Syariah Islam, yang dipandang sebagai aktivitas klasik manusia sejak zaman dahulu. Dalam Islam, utang diistilahkan sebagai al-qardh, yang secara harfiah bermakna "memotong," menggambarkan pengalihan sementara kepemilikan harta dari pemberi ke peminjam. Berdasarkan ayat Al-Qur’an, hadis Rasulullah dan pendapat para ulama, memberi utang adalah ibadah yang dianjurkan sebagai bentuk tolong-menolong, sedangkan melunasi utang adalah kewajiban yang harus dipenuhi. Islam menekankan bahwa orang yang berutang harus memenuhi tanggung jawabnya tepat waktu dan tidak menunda jika mampu, karena penundaan utang oleh orang yang mampu membayarnya dianggap zalim. Islam bahkan memperbolehkan hukuman bagi yang sengaja menunda pembayaran. Niat buruk untuk tidak membayar utang adalah dosa besar, dan bagi yang meninggal dalam keadaan berutang, ruhnya akan tertahan hingga utangnya dilunasi.

Etika Bisnis Islam Al-Shāh Waliyullāh al-Dahlawī Waluya, Atep Hendang
ADILLA : Jurnal Ilmiah Ekonomi Syari'ah Vol 7 No 2 (2024): Juli
Publisher : Universitas Islam Darul 'ulum Lamongan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.52166/adilla.v7i2.6427

Islamic teachings consist of aqidah, ibadah, muamalah and morals. Ethics or morals in Islam are part of maqāsid al-sharī‘ah. Al-Dahlawī was one of the mujaddids of Islam at the end of the time of the Mongol Emperor Al-Muẓaffir who contributed ideas related to Islamic socio-economics which was termed irtifaqāt. In Hujjat Allāh al-Bālighah, apart from talking about irtifaqāt, al-Dahlawī also talks about the ethics of achieving life which is the main basis before the second irtifaqāt. According to al-Dahlawī, ethics in business is needed so that there is healthy competition and no party is disadvantaged in obtaining wealth. The Islamic business ethics are to keep business away from gambling, usury, tadlīs, gharar, to keep business away from buying and selling which is haram, reducing and leading to immorality, not reducing measures and scales, not committing talaqqī al-rukbān, ihtikār, and perjury.

Hibah dengan Kompensasi Perspektif Fukaha Klasik dan Kontemporer Waluya, Atep Hendang
Al-Muzdahir : Jurnal Ekonomi Syariah Vol. 7 No. 2 (2025): Juli: Al-Muzdahir : Jurnal Ekonomi Syariah
Publisher : Institut Pesantren Sunan Drajat Lamongan, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55352/ekis.v7i2.1691

The transfer of property ownership is currently mostly done through contracts, among the contracts used for the transfer of property ownership is the grant contract. One form of the grant (hibah) is that the giver (wāhib) requires compensation. The existence of this compensation causes differences regarding the permissibility of the grant and whether it is in the form of a grant or a sale. According to the Hanafi, Maliki, Hanbali schools and the strongest opinion in the Syafi'i school, a gift with compensation conditions is valid and its law is the law of sale. Among the contemporary jurists who believe that a gift contract with compensation is a sale and purchase are Al-Dubyān, Al-Qalīṣī, Aḥmad Sa'ād, Muḥammad al-Zuḥaylī, al-Khin, al-Bughā and al-Sharbazī. Their reason is that the contract looks at the purpose and meaning, not at the wording. According to Al-Qalīṣī, Muḥammad al-Zuḥaylī, al-Khin, al-Bughā and al-Sharbazī, that a grant with compensation conditions if the compensation is not determined and is not known then the contract is invalid and this is the most valid opinion in the Syafi'i School and the strongest in the Hanbali School.

Pandangan Fukaha Klasik dan Kontemporer Tentang Wakaf Temporer Waluya, Atep Hendang
Salam (Islamic Economics Journal) Vol. 6 No. 1 (2025): June 2025
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/nnb0bd24

Wealth is the pillar of human life, with it humans can live nobly and become a muhsinin. With wealth, difficulties will be overcome and complex problems can be solved, changes in the era are overcome, wealth is a support for technology and industry, the advancement of science and knowledge. Waqf is a form of worship that has a broad social effect, but there are still many people who are not familiar with waqf and its various types, such as temporary waqf. The purpose of this article is to find out the views of both classical and contemporary jurists regarding the validity and permissibility of temporary waqf. Literature study is the method used in writing this article. Data collection was carried out by searching for literature related to the theme discussed. The data analysis used uses text and discourse analysis. All fukaha agree that permanent waqf is valid and prescribed. As for temporary waqf according to the majority of classical jurists, it is not permissible, because the waqf is required to be tabīd. As for the Maliki School and a small number of other classical jurists, they are of the opinion that temporary waqf is valid and permitted. Among the contemporary scholars who are of the opinion that temporary waqf is valid, permissible and prescribed are al-Dubyān, al-Khatlān, Yūnus al-Miṣrī, Hānī Manṣūr, Aḥmad al-Afnadī, Sayyid ‘Ismā‘īl, the authors of al-Fiqh al-Muyassar and it is an opinion that is selected by the AAOIFI.

Understanding the Impact of Natural Disaster in Micro, Small, and Medium Enterprises in Halal Food Sector Sofyan, Syaakir; Arifin, Sirajul; Sofyan, A. Syathir; Syamsu, N.; Mansyur, Abdurrahman; Fauz, Ahmad; Waluya, Atep Hendang
Indonesian Journal of Islamic Literature and Muslim Society Vol. 6 No. 2 (2021): December 2021
Publisher : UIN Raden Mas Said Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22515/islimus.v6i2.6219

Studies on the impact of disasters on Micro, Small and Medium Enterprises (MSMEs) in the halal food sector are often ignored by researchers and academics, even though these studies are needed to mitigate the risks from natural disasters. This study explores the impact of disasters on MSMEs, especially those engaged in the halal food sector. The research methodology used was phenomenology, with the data source being MSME actors in the halal food sector who were affected by the disaster in Palu City. The results of this study provide a conceptual framework for disaster impacts, which include direct and indirect impacts on physical assets, human resources, raw materials, production, sales, and capital. The relationship between the impact of the disaster and economic actors in the halal food sector breaks the supply chain in impacted and non-impacted areas. Therefore, the aim of this research is to provide information for business actors in Palu city to redesign a safer and more controlled business concept in the event of a natural disaster in the future.

Konsepsi Zakat Untuk Papan Perspektif Fukaha Kontemporer Waluya, Atep Hendang; Sofyan, Syaakir; Matondang, M. Reza Prima; Mulauddin, Aforisma
Journal of Islamic Philanthropy and Disaster (JOIPAD) Vol. 4 No. 1 (2024): January-June 2024
Publisher : Institut Agama Islam Negeri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/joipad.v4i1.9417

Islam views that clothing, food and shelter are á¸arÅ«riyyat matters in order to safeguard the human soul. This study aims to analyze the various opinions of contemporary scholars about the utilization of zakat for housing for the poor. The method used in this research is a qualitative method with a literature study pattern. The results of this study indicate that the jurists agree that zakat may be distributed for the needs of the poor because it includes their basic needs, but in terms of the mechanism they have different opinions and are divided into two opinions. First, zakat may be utilized to rent houses for the poor, but may not build or buy houses for them. Second, zakat may be used to build, buy or rent houses for the poor. The reason for the first group not allowing zakat funds to build houses for the poor is because the construction of houses requires large funds, and can result in other poor people not receiving zakat funds and may not give zakat funds for more than one year's needs for the poor. As for those who allow zakat funds to be used to build houses or buy houses for the poor, they reason that there is no argument forbidding or ordering it and may provide zakat funds continuously to the poor.

PERAN ZISWAF DALAM PEMBERDAYAAN MASYARAKAT MISKIN DI PROVINSI BANTEN Hermawan, Dhany; Waluya, Atep Hendang
Al-Infaq: Jurnal Ekonomi Islam Vol. 10 No. 1 (2019): MARET
Publisher : Fakultas Agama Islam, Universitas Ibn Khaldun Bogor

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

One contributor to poverty in non-food commodities is housing cost. In Banten Province, there are 2.81 percent of houses that are vulnerable but are habitable and there are 0.18 percent of houses that are not habitable. Whereas in Islam, home is one of the basic needs. In Islam itself, there are several solutions to overcome this problem. This study aims to determine the role of zakat, infaq, shodaqoh and waqf in the empowerment of the poor in Banten Province through the housing grant program of Koperasi Syariah Benteng Mikro Indonesia. This research is a field research with the method of collecting data is unstructured interviews. Data analysis techniques used in this study were data reduction, data presentation and conclusion drawing. This study found that zakat, infaq and shodaqoh managed by the Koperasi Syariah Benteng Mikro Indonesia have a role in empowering the poor. Koperasi Syariah Benteng Mikro Indonesia of Indonesia until 2018 has built 140 housing units that are habitable and is even suitable as a pilot so that the beneficiaries can be released from one of the factors that causing poverty in terms of housing costs. Funds for the construction of 40 houses are sourced from zakat, infaq and shodaqoh; while 100 houses are from "dana kebajikan". In accordance with Islamic law, there is no. waqf fund used in this program.

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