Articles
<![CDATA[Halal Cosmetics Products Used in Islamic Boarding School Analysis of the Halal Product Standard of Fatwa (MUI) ]]>
<![CDATA[Setiawan bin Lahuri]]>;
<![CDATA[Muhammad Rizal Pranoto]]>
<![CDATA[ AL-FALAH : Journal of Islamic Economics Vol 7, No 1 (2022) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alfalah.v7i1.3631
<![CDATA[Purpose: This study aims to present perfume used as a product in halal standardization. Halal standards in products are currently in legal interest to ensure the quality and trustworthiness of products that are widely circulating in the market. The application of halal standardization must be considered by all consumers, especially by students and teachers as people who know and learn about Islamic teaching. Like in the phenomenon of previous research found the humans are using perfume only to preserve appearances without any attention for the essential elements of the product.Design/Method/Approach: The approach in this research is to use descriptive qualitative methods. In connection with this, data collection was also carried out regarding the number of students and teachers, the number and type of perfume, as well as sales data and applicable halal product standards. The research data was obtained from the interview of the students and the teachers of Darussalam Gontor Islamic Institution in Magelang.Findings: The results of this study found some of the students and teachers at the Darussalam Gontor Modern Islamic Institution Magelang are using the perfume as cosmetics daily use. The sales data and the applicable halal product standards concluded that perfume products sold by the operation section and mini market and used by most of the students and teacher, have not all had halal standards and certificates. In addition, both students and teachers still do not know about the halal standards that apply to perfume products.Originality/Values: It can be concluded that the research perfume products sold by the student and teachers have not all had halal standards and certificates. However, MUI still urges the public to choose cosmetics that are halal and avoid cosmetic products that are unclean or haram.]]>
<![CDATA[PENGEMBANGAN KINERJA PERBANKAN SYARIAH BERDASARKAN MODEL MAQĀṢID AL-SHARĪ‘AH ]]>
<![CDATA[Hartomi Maulana]]>;
<![CDATA[Setiawan Bin Lahuri]]>;
<![CDATA[Soritua Ahmad Ramdani Harahap]]>
<![CDATA[ FINANSIA : Jurnal Akuntansi dan Perbankan Syariah Vol 5 No 1 (2022): FINANSIA : Jurnal Akuntansi dan Perbankan Syariah ]]>
Publisher : <![CDATA[Fakultas Ekonomi Dan Bisnis Islam IAIN Metro ]]>
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DOI: 10.32332/finansia.v5i01.3683
<![CDATA[This study aims to explain the performance development in BRISyariah Ponorogo with the maqāṣid al-sharī‘ah model. This study uses a qualitative research methodology with the object of research at BRISyariah Ponorogo. The results of this study indicate that BRISyariah Ponorogo refers to the five aspects described by Al-Ghazali in preservating of religion, soul, mind, progeny and wealth. The application is seen from the commitment of BRISyariah Ponorogo in maintaining the sharia of all products from the culture of usury practice.]]>
<![CDATA[Pandangan Islamic Economic Ethics Terhadap Dimensi Individualisme Dalam Ekonomi Kapitalis ]]>
<![CDATA[Setiawan Bin Lahuri]]>;
<![CDATA[Lamya Nurul Fadhilah]]>;
<![CDATA[Imam Kamaluddin]]>
<![CDATA[ el-Jizya : Jurnal Ekonomi Islam Vol. 10 No. 1 (2022): el-Jizya : Jurnal Ekonomi Islam ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam (FEBI), Universitas Islam Negeri Prof. K.H. Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/ej.v10i1.6365
<![CDATA[Monopolies and stockpiling in business are clear evidence of human greed stemming from capitalist individualism. Despite the bad impact, the majority of people will prefer and support individual freedom without being limited by regulations. Thus, amid intense competition in the capitalist economy, Islamic ethics is present in the business environment to provide guidance and offer approaches that are in line with the ethical values adopted by society. This study aims to find out: 1) the similarities and differences between individualism in capitalism and Islam, 2) the moral views of Islamic economics on capitalist individualism. The research method uses descriptive qualitative and the main variables in this study are capitalist individualism and Islamic economic ethics. Based on the results of the research analysis shows that: 1) Mostly, the dimensions of individualism in capitalism and Islam are different. 2) The biggest difference lies in the orientation, where the capitalist is oriented to the quantity of material (materialistic) and rationality, while Islam is oriented to the balance of the world and the hereafter. 3) Islam is very synonymous with ethics or morals that are oriented to the Qur'an and Hadith, while capitalists adhere to the principles of self-interest and rationality. 4) While the similarities between the two lie in the recognition of individual ownership and enthusiasm in working or doing business.]]>
<![CDATA[PERAN KEUANGAN MIKRO ISLAM TERHADAP KETAHANAN PANGAN PEDESAAN BERKELANJUTAN ERA REVOLUSI 4.0 ]]>
<![CDATA[Syamsuri Syamsuri]]>;
<![CDATA[Rusyda Afifah Ahmad]]>;
<![CDATA[Setiawan bin Lahuri]]>;
<![CDATA[Mulyono Jamal]]>
<![CDATA[ EKUITAS (Jurnal Ekonomi dan Keuangan) Vol 6 No 3 (2022) ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Ekonomi Indonesia (STIESIA) Surabaya(STIESIA) Surabaya ]]>
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DOI: 10.24034/j25485024.y2022.v6.i3.4807
<![CDATA[Makalah ini mengulas peran Lembaga Keuangan Mikro Islam (LKMI) dalam mewujudkan ketahanan pangan masyarakat pedesaan. Ketahanan pangan yang didefinisikan sebagai kondisi aman dari kelaparan atau ketersediaan makanan yang cukup, kemudahan akses dalam memperoleh makanan yang berkualitas dan bergizi, menjadi isu kajian yang terus menarik perhatian para pakar ekonomi. Hal itu karena ketahanan pangan merupakan salah satu indikator kesejahteraan dan bahkan strategi dalam menyelesaikan masalah kemiskinan. Problematika ini terus dialami masyarakat pedesaan khususnya, karena lemahnya dalam permodalan yang berdampak pada tingkat daya beli pangan. Akan tetapi pada aspek lain memberikan keuntungan bagi lembaga mikro konvensional dalam memanfaat situasai ini dengan meningkatkan suku bunga dan mengekang masyarakat menengah ke bawah. Maka, hadirnya LKMI dengan asas ta’awun melalui pembiayaan syariah dan program pemberdayaan di tengah masyarakat pedesaan layak untuk dikaji ulang karena menjadi solusi bagi masyarakat atas hambatan permodalan. Dengan menggunakan pendekatan kualitatif yang bersifat library research terhadap literatur yang berkaitan dengan keuangan mikro, dianalisa secara empiris, komparatif dan pemberian rekomendasi dengan beberapa karya teoritis, akhirnya makalah ini menyimpulkan bahwa LKMI memiliki peran dalam mewujudkan ketahanan pangan pada masyarakat pedesaan yaitu pengembangan ekonomi, adopsi teknologi baru, mekanisme pertanian yang lebih baik, peningkatan produktivitas, peningkatan standar hidup petani dan pemberantasan kemiskinan.]]>
<![CDATA[REDETERMINING HALAL LIFESTYLE: A QURAN PERSPECTIVE ]]>
<![CDATA[Adib Susilo]]>;
<![CDATA[Muhammad Kurnia Rahman Abadi]]>;
<![CDATA[Setiawan Lahuri]]>;
<![CDATA[Rizal Achmad]]>
<![CDATA[ Tasharruf: Journal Economics and Business of Islam Vol 7, No 2 (2022): DECEMBER ]]>
Publisher : <![CDATA[IAIN Manado ]]>
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DOI: 10.30984/tjebi.v7i2.2065
<![CDATA[This study aims to explore the verses in the Al-Qur'an which discuss the halal lifestyle which is the main resource for Muslims in everyday life. The method used in this study is a qualitative method with a library research approach which was carried out to explore the interpretation of the Qur'an about the halal lifestyle from the holy book, the Al-Qur'an. This study found that the halal lifestyle based on the perspective of the Qur'an can be continued in the aspect of consumption or lifestyle in choosing food, namely choosing between food, medicine, and products that are forbidden containing alcohol or pork, or choosing Food that is lawful in Islam, the food that is halal and?tayyib. It is the same also in the aspect of Muslim fashion, halal travel, and tourism, as well as in the fields of finance and charity. This research focuses on exploring the most common and familiar lifestyles practiced by the current generation. Further study of the details or even the digital lifestyle should be carried out by future research.]]>
<![CDATA[An Intervening Maṣlaḥah on Influencing Reward and Punishment for Employee’s Performance: A Study at Warung Spesial Sambal Yogyakarta: Intervensi Maṣlaḥah dalam Mempengaruhi Reward dan Punishment Terhadap Kinerja Karyawan: Studi pada Warung Spesial Sambal Yogyakarta ]]>
<![CDATA[Setiawan bin Lahuri]]>;
<![CDATA[Gafita Almas]]>;
<![CDATA[Ainun Amalia Zuhroh]]>
<![CDATA[ El-Qist: Journal of Islamic Economics and Business (JIEB) Vol. 13 No. 2 (2023): El-Qist ]]>
Publisher : <![CDATA[Islamic Economics Department, Faculty of Islamic Economics and Business, Sunan Ampel State Islamic University, Surabaya Indonesia ]]>
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DOI: 10.15642/elqist.2023.13.2.158-177
<![CDATA[This study aims to examine the influence of reward and punishment factors on improving the quality of employees' performance and how the achievement of maṣlaḥah on reward and punishment factors for improving employee performance as an intervening variable at Waroeng Special Sambal. This study used a quantitative method with a sample of 76 respondents determined using a Technical Census, namely the Sample Census. Data was collected by distributing questionnaires and observations, then processed using the SmartPLS version 4 measuring tool, the PLS-SEM model. The study's results prove that punishment has a moderate effect on performance. The effect of reward on performance is significantly positive with a value of 0.406 and P values of 0.024, where if rewards are often appropriately applied, then employee benefits in work also increase found that the effect of punishment on performance is significantly positive with a value of 0.561 and P values 0.002 where if punishment is often appropriately applied, employee benefits in work also increase. So, the achievement of maṣlaḥah still significantly acts as a variable that mediates the indirect effect of reward and punishment for improving employees’ performance.]]>
<![CDATA[Does GCG Implementation in BWUT (Badan Wakaf Uang Tunai) MUI DIY Affect Waqifs Trust? ]]>
<![CDATA[Lahuri, Setiawan bin]]>;
<![CDATA[Kaffah, Silmi]]>;
<![CDATA[Mahfudz, Akhmad Affandi]]>;
<![CDATA[Zuhroh, Ainun Amalia]]>
<![CDATA[ EQUILIBRIUM Vol 10, No 2 (2022): EQUILIBRIUM ]]>
Publisher : <![CDATA[Prodi Ekonomi Syariah Pascasarjana IAIN Kudus ]]>
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DOI: 10.21043/equilibrium.v10i2.16734
<![CDATA[In 2019 BWUT MUI DIY managed to raise waqf funds of Rp.627,352,991 with a wakif number of 1854 people. But there is a difference in increased Rp. 27,352,991 of 174 wakifs in 2 years by BWUT MUI DIY. These problems are influenced by professionalism in the management of cash waqf. In addition, there is still the management of waqf institutions that are less than ideal and by GCG principles. This study aimed to determine the effect of each direction of GCG in waqf management on wakif trust. This research is quantitative by sample waqf in BWUT MUI DIY. The data was obtained by questionnaire and analyzed using SEM-PLS supported by the SmartPLS 3.0 application software. The findings in this study indicate that the transparency variable has three t-statistics greater than 1.64, so it can be identified as significant to wakif trust. While the independency variable has an OSE value of -0.341 which means it is negative with a t-statistic greater than 1.64, this result indicates that the better the implementation of independence. And the accountability variable does not affect wakif trust by a t-statistic value of 0.458. However, the transparency variable can be interpreted that the better the implementation of the GCG principle in the waqf institution impacted to increasing the level of wakif trust.]]>
<![CDATA[Potensi Islamic Securities Crowdfunding Sebagai Instrumen Pengembangan Pariwisata Halal di Indonesia ]]>
<![CDATA[Lahuri, Setiawan bin]]>;
<![CDATA[Rahman, Furqan Hifdzur]]>;
<![CDATA[Zuhroh, Ainun Amalia]]>
<![CDATA[ Indonesia Journal of Halal Vol 6, No 1 (2023): IJH ]]>
Publisher : <![CDATA[Pusat Kajian Halal Undip ]]>
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DOI: 10.14710/halal.v6i1.18332
<![CDATA[Perkembangan pariwisata halal di Indonesia kini semakin diminati oleh para wisatawan bahkan dari seluruh penjuru dunia. Namun, salah satu kendala dalam pengembangan pariwisata halal adalah kurangnya sumber dana dan investasi yang dapat memfasilitasi pengembangan produk pariwisata halal. Dalam pendanaan syariah terdapat mekanisme crowdfunding yang melibatkan investor individu atau perusahaan kecil dalam mendukung proyek atau bisnis dengan skala kecil hingga menengah. Oleh karena itu, system Islamic securities crowdfunding merupakan solusi yang potensial dalam mendukung pengembangan pariwisata halal. Studi ini bertujuan untuk menganalisis kepatuhan syariah dari Islamic securities crowdfunding dalam pengembangan pariwisata halal. Metode kualitatif studi literatur digunakan dalam studi ini dengan mengumpulkan data dari berbagai sumber literatur terkait. Hasil penelitian menunjukkan bahwa Islamic securities crowdfunding berpotensi pada penegmbangan pariwisata halal sebagai sumber dana yang halal dan sesuai dengan prinsip syariah. Untuk saat ini regulasi yang dapat digunakan untuk optimalisasi crowdfunding yaitu menggunkan fatwa DSN-MUI no 140. Adapun dalam praktiknya merujuk pada fatwa DSN Mui nomor 135 dan nomor 137. Maka pemerintah seharusnya dapat mengambil kesempatan ini dengan memberikan ruang regulasi terhadap crowdfunding sebagai solusi untuk meningkatkan kualitas wisata halal di Indonesia dan sekaligus menguatkan sector keuangan syariah sebagai ekosistem industri halal.]]>
<![CDATA[The Influence of Religiosity and Social Environment on The Intention To Save Darussalam Gontor University Lecturers in Sharia Bank ]]>
<![CDATA[Lahuri, Setiawan bin]]>;
<![CDATA[Adillah, Erika Rishan]]>;
<![CDATA[Zuhroh, Ainun Amalia]]>
<![CDATA[ MALIA: Journal of Islamic Banking and Finance Vol 7, No 2 (2023): MALIA: Journal of Islamic Banking and Finance ]]>
Publisher : <![CDATA[IAIN Kudus ]]>
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DOI: 10.21043/malia.v7i2.22852
<![CDATA[This article aims to find out how much influence the religiosity and social environment of Darussalam Gontor University lecturers have on saving in sharia banks. Gontor University lecturers are lecturers who live in an Islamic boarding school environment. This research is research with a quantitative analysis approach. Primary research data is based on a sample of 82 respondents taken using purposive sampling. The analysis uses data quality tests, classical assumption tests, multiple linear analysis tests, and statistical tests using the Statistical Product and Service Solution analysis tool version 22. The results of the research show that the religious variable has a significant positive effect on the intention to save at the bank. This is because the majority of respondents have a high level of religiosity, and respondents pay more attention to the use of services and products in implementing Islamic law. Social and environmental variables have no effect on interest in saving at Islamic banks. This is because respondents use more religiosity factors in saving behavior. Then simultaneously, the religiosity and social environment variables influence the intention to save at a sharia bank by 52.4%, and 47.6% are influenced by other variables. This research recommends that Islamic banks pay more attention to sharia systems and principles]]>
<![CDATA[Fiqh Review on The Use of Sharia Credit Card Based on Fatwa DSN MUI No: 54/DSN-MUI/X/2006 ]]>
<![CDATA[Harahap, Soritua Ahmad Ramdani]]>;
<![CDATA[Azmi, Muhammad Ulul]]>;
<![CDATA[Lahuri, Setiawan bin]]>
<![CDATA[ AL- IKTISAB Journal of Islamic Economic Law Vol 3 No 2 (2019) ]]>
Publisher : <![CDATA[University of Darusssalam Gontor ]]>
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DOI: 10.21111/al-iktisab.v3i2.3912
<![CDATA[This study describes the fiqh review in the use of Islamic credit cards. In general, the opinions of leading scholars state that credit card transactions can be categorized in the kafalah, wakalah, hawalah, qardh, and ijarah agreements. These contracts are legally permissible and their use is adjusted to the transaction. In this study using a type of qualitative research with a literature study method approach. The results of this study explain that Islamic credit cards should be able to maintain the principle of utility in their using. This is based on the perspective of the principle of maslahah, which not only sees direct benefits or worldly benefits, but also sees benefits for the hereafter. So that there is a balance between the world and the hereafter in the fortified by ad-dharurat al-khams, namely preserving religion, soul, reason, descent, and wealth.]]>
