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<![CDATA[ANALYSIS OF THE DECISION OF THE COURT OF THE RELIGION OF SLEMAN, YOGYAKARTA (NO. 796/ Pdt.G / 2018 / PA. Smn) ON THE RESCHEDULING OF MURABAHAH FINAN ]]>
<![CDATA[Ghozali, Mohammad]]>;
<![CDATA[Afifah, Isyna]]>
<![CDATA[ Ijtihad : Jurnal Hukum dan Ekonomi Islam Vol 13, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/ijtihad.v13i2.3543
<![CDATA[The increasingly diverse needs of the community place financing as the most sought after product of bankservices. And Financial Institutions are a useful institutionto help launch an economic mechanism. Islamic financialinstitutions are developing very rapidly in Indonesia. Oneof them is the Islamic People?s Financing Bank which helpsin financing. One of the most attractive products for thecommunity is the Murabaha financing contract. However,Murabaha agreements are included in the high level ofproblematic financing. This is caused by the customersgiven that they cannot be fulfilled so that they becomebroken promises. This study aims to find out the descriptionof the decision of the Sleman Religious Court No.796 /Pdt.G / 2018 / PA.Smn, knowing the rescheduling of themurabaha contract in Islam and analyzing the decisions ofthe Sleman Religious Court in handling the renewal of themurabahah agreement according to Islam. The methodused in this study is descriptive qualitative, data presentationand conclusion drawing. In collecting data, researchers usethe method of observation, interviews and documentation.The results of this study are the decisions of the SlemanReligious Court in case No.796 / Pdt.G / 2018 / PA. Smn concerning the rescheduling of murabahah contracts inaccordance with Islamic law because they have used thefoundation of Islamic law. The decision of the SlemanReligious Court only strengthened the decision to bring upa peace agreement and to schedule a murabaha agreement]]>
<![CDATA[Implementation Final Income Tax Payment Transfer Of Land And Building Based On Government Regulation No. 34 Of 2016 On Sustainable Pt.Citra Lestari Propertindo In The District Of Cirebon ]]>
<![CDATA[Mohammad Ghozali]]>;
<![CDATA[Umar Ma’ruf]]>
<![CDATA[ Jurnal Akta Vol 6, No 1 (2019): March 2019 ]]>
Publisher : <![CDATA[Program Magister (S2) Kenotariatan, Fakultas Hukum, Universitas Islam Sultan Agung ]]>
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DOI: 10.30659/akta.v6i1.4247
<![CDATA[The purpose of this study was to identify and analyze the implementation of the final income tax payments on acquisition of land and buildings based on Act No.34 of 2016 government regulation on Sustainable PT.Citra Lestari Propertindo in Cirebon regency, akibathukum for PPAT which have signed but not yet received evidence AJB PPH Final validation by the study used KPP Pratama. Methode is sociological juridical nature of this research using descriptive analysis, type and sources of data used are dataprimer obtained by interviews, data retrieval and datasekunder obtained from the law books, Regulations. Based on research and discussion can concluded that PPAT in running position Has Violated the signing of AJB first, in fact have not met the requirements of signing one of them has not received evidence PPH Final validation of KPP Pratama because PT.CLP having problems is the lack of complementary requirement form an attachment validation, causing delays in the issuance of evidence of validation, therefore AJB who first signed by PPAT without evidence PPH Final validation result is void due to the unlaw of KUHPdt 1869. Law impact is the provision of sanctions which will apply to the PPAT under Article 6 paragraph (1) of the 2017 No.112 of 2017 ATR KEPMEN Code, IPPAT.Keyword: Payment PPH Final, Assignment Land and buildings, PT.Citra Lestari Propertindo.]]>
<![CDATA[Kepatuhan Syariah Akad Murabahah Dalam Konsep Pembiayaan Pada Perbankan Syariah Di Indonesia ]]>
<![CDATA[Luluk Wahyu Roficoh]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 6 No 2 (2018): At-Tahdzib ]]>
Publisher : <![CDATA[Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia ]]>
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<![CDATA[Murabahah contract is a contract of financing an item by affirming the purchase price to the buyer and the buyer paying more prices as an agreed profit. Murabahah form that is carried out by Islamic bank has undergone several changes from the original. Murabahah practiced in Islamic banks is known as Murabahah li al-aamir bi al-syira. Contemporary scholars disagree about the validity of buying and selling Murabahah li al-aamir bi al-syira. The Bank carries out Murabahah with customers, at the same time representing customers so that customers can buy the items they want. Basically, the provisions relating to the Murabahah agreement have been very explicitly described in the DSN MUI Fatwa Number 04 / DSN-MUI/ IV/2000 concerning Murabahah. Thus, what has been practiced by Islamic banking in financing with the Murabahah contract has deviated several provisions in the MUI DSN Fatwa.]]>
<![CDATA[Analisis Pemikiran Ekonomi Islam Imam Abu Hanifah ]]>
<![CDATA[Nabila Zatadini]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ AL-FALAH : Journal of Islamic Economics Vol 3, No 1 (2018) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/jie.v3i1.404
<![CDATA[Islamic economics has been practiced since the time of the Prophet Muhammad, but at that time until several centuries later there is no classification of specific disciplines for economics, causing some Muslim works lost by the western historians drowned. Therefore it is necessary to study the classical Islamic economic thinking. This paper aims to review Abu Hanifah's economic ideas by comparing it with the opinion of some scholars and match whether Abu Hanifah's thoughts can be used today. The method used is literature research with documentary method to collect data. The results of this study, that Abu Hanifah does not have a special idea in the economy but has a special view in every akqqhatat fiqh such as greetings, charity honey, and hawalah. Some of Abu Hanifah's opinions are different from other priests causing a Muslim today to sort out the khilafiyah.]]>
<![CDATA[Konsep Welfare State Pada Kebijakan Umar Bin Abdil Aziz Sebagai Khalifah Bani Umayyah ]]>
<![CDATA[Annisa Silvi Kusumastuti]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ LAA MAISYIR: Jurnal Ekonomi Islam Vol 6 No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin Makassar ]]>
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DOI: 10.24252/lamaisyir.v6i2.11891
<![CDATA[Khalifah Umar bin Abdul Aziz berhasil menerapkan konsep welfare state, yaitu Negara yang sejahtera. Yang mana Umar memiliki kebijakan baru guna merubah taraf hidup masyarakat. Salah satu buktinya yaitu tidak temukan seorang pun yang dapat menerima zakat karena seluruh masyarakat telah berkecukupan. Oleh karena itu penelitian ini bertujuan untuk mengetahui bagaimana strategi Umar dalam menciptakan kesejahteraan untuk masyarakat. Penelitian ini menggunakan metode kualitatif dengan menggunakan literature review yang diambil dari beberapa buku, jurnal, dan beberapa sumber bacaan yang relevan. Dari hasil penelitian diketahui bahwa strategi kebijakan Umar yaitu dengan membagikan seluruh harta kekayaan para pejabat Negara dengan adil dan rata, selain itu Umar juga membelanjakan harta yang ada di baitul maal untuk membayar hutang masyarakat. Bahkan ketika diangkat sebagai Khalifah, beliau mengumpulkan rakyatnya dan mengumumkan serta menyerahkan seluruh harta kekayaan diri dan keluarganya yang tidak wajar kepada Baitul Maal. Bidang pertanian Umar melarang penjualan tanah kharaj karena itu dapat dijadikan sumber utama penerimaan Negara. Khalifah Umar menerima sumber penerimaan Negara dari zakat, jizyah, kharaj, ‘usyr, dan ghanimah dan fa’i.]]>
<![CDATA[Riba dan Ketidakadilan Sistem Ekonomi Kapitalisme: Sebuah Kajian Teoritis ]]>
<![CDATA[Yusi Septa Prasetia]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ EKSYAR : Jurnal Ekonomi Syari'ah & Bisnis Islam Vol. 2 No. 2 (2015): EKSYAR : Jurnal Ekonomi Syari'ah & Bisnis Islam ]]>
Publisher : <![CDATA[Study Program Ekonomi Syari'ah, Sekolah Tinggi Agama Islam Muhammadiyah Tulungagung ]]>
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<![CDATA[Economic failures of capitalism in the justice and welfare system is due to interest (usury system) has applied. In the long term usurious system pose a huge gap between communities. So that cause various effects on the economy of the people. As the imbalance of the real sector and monetary sector, poverty and others. Islamic Economics as an economic system that re-echoed back to try to achieve justice and prosperity followers to abolish interest (usury) and replacing it with a system of profit sharing (profit loss sharing). As one alternative to achieve economic justice. The underlying revenue sharing system embodiment keadialan in various financial sector and the real sector. In an effort to expunge ribawi the centuries took place in various countries.]]>
<![CDATA[Analisa Kritis Implementasi Akad Wadi’ah dalam Perbankan Syariah ]]>
<![CDATA[Mushlih Candrakusuma]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ EKSYAR : Jurnal Ekonomi Syari'ah & Bisnis Islam Vol. 3 No. 1 (2016): EKSYAR : Jurnal Ekonomi Syari'ah & Bisnis Islam ]]>
Publisher : <![CDATA[Study Program Ekonomi Syari'ah, Sekolah Tinggi Agama Islam Muhammadiyah Tulungagung ]]>
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<![CDATA[Islamic banking does not only have the opportunity, but also a variety of problems. Among these current accounts and savings products sharia, which is based on contract wadi'ah. In its application, the trust receives deposits of Islamic banks in storing and channeling funds so that people can benefit optimally. In principle, the wadi'ah uptake of a deposit in the form of any legal limits. Wadi'ah applied in Islamic banking, more relevant to the contract qard (of debt). Islamic banking implement the agreement or contract wadi qard'ah. The purpose of Islamic law (maqasid al-shari'ah) on guaranteeing the consignment (hifz al-mal), embodied in the product save deposit box. In the save deposit box, a treasure entrusted to the bank, stored in a special storage area, which is maintained by the bank. At the primary level (al-daru Riyah), maintaining wealth is something fundamental, so it must be fought for the sustainability of maintenance. At the secondary level (al-hajjiyah), save deposit box is one means of facilitating bank to keep up the maintenance of the property.]]>
<![CDATA[Perkembangan Bank Syariah Di Asia Tenggara: Sebuah Kajian Historis ]]>
<![CDATA[Mohammad Ghozali]]>;
<![CDATA[Muhammad Ulul Azmi]]>;
<![CDATA[Wahyu Nugroho]]>
<![CDATA[ Falah: Jurnal Ekonomi Syariah Vol. 4 No. 1 (2019): Februari 2019 ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Malang ]]>
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DOI: 10.22219/jes.v4i1.8700
<![CDATA[The development of Islamic Banking in Southeast Asia is growing rapidly. Statistical data shows that Southeast Asia has become one of the centers for the development of the global Islamic finance industry. Literally, Indonesia and Malaysia is two countries in the region that have become dynamos for the development of the Islamic banking industry in ASEAN countries, this condition has encouraged other countries to be discussed in the development of the Islamic banking industry. The method of this paper is historical approach, which documentary methods in data collection techniques by analyzing documents that are relevant to the research topic. The conclusion of this study is that significant developments still occur in two countries, namely Malaysia and Indonesia, whereas in some countries such as Thailand, Singapore and the Philippines the development of Islamic banking is still minimal.]]>
<![CDATA[PERAN BAITUL MAL WA TAMWIL (BMT) DALAM PENGEMBANGAN EKONOMI UMAT ]]>
<![CDATA[Soritua Ahmad Ramdani Harahap]]>;
<![CDATA[Mohammad Ghozali]]>
<![CDATA[ HUMAN FALAH: Jurnal Studi Ekonomi dan Bisnis Islam HUMAN FALAH: Jurnal Ekonomi Dan Bisnis Islam │ Vol. 7 │ No. 1 │ 2020 ]]>
Publisher : <![CDATA[Fakultas Ekonomi dan Bisnis Islam Universitas Islam Negeri Sumatera Utara ]]>
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<![CDATA[AbstractIndonesian nation does’nt want to be positioned as a consumerist nation and the largest debtor country in the world. The important thing that is needed by the people of Indonesia today is the emergence of hope for the optimization of BMT in the field of empowering the poor in developing the people's economy. This study aims to determine the role of BMT as an Islamic financial institution in developing the current economic community. The results showed that the role of the Baitul Mal wa Tamwil (BMT) as a microfinance institution operated with a profit sharing concept, developed a sharia micro business that aimed to raise the degree and dignity and defend the interests of the poor and disadvantaged groups. As a sharia financial institution engaged in the economic development of the people, BMT must continue to evaluate each activity in order to improve the products offered. Therefore, BMT must now try to optimize development with a precise strategy so that people can continue to believe in BMT rather than conventional financial institutions.Keywords: BMT, Sharia Micro Enterprises, Islamic financial institutions AbstrakBangsa Indonesia tidak ingin diposisikan sebagai bangsa konsumeris dan negara pengutang terbesar di dunia. Hal penting yang dibutuhkan oleh masyarakat Indonesia saat ini adalah munculnya harapan terhadap optimalisasi BMT dalam bidang pemberdayaan masyarakat miskin dalam mengembangkan ekonomi umat. Penelitian ini bertujuan untuk mengetahui peran BMT sebagai lembaga keuangan Islam dalam mengembangkan ekonomi umat saat ini. Hasil penelitian menunjukkan bahwa peran Baitul Mal wa Tamwil (BMT) sebagai lembaga keuangan mikro yang dioperasikan dengan sebuah konsep bagi hasil, mengembangkan bisnis usaha mikro syariah yang bertujuan mengangkat derajat dan martabat serta membela kepentingan kaum fakir miskin dan golongan orang tidak mampu. Sebagai lembaga keuangan syariah yang bergerak dalam pengembangan ekonomi umat, BMT harus terus mengevaluasi setiap aktivas dalam rangka meningkatkan produk-produk yang ditawarkan. Maka dari itu, BMT saat ini harus berusaha mengoptimalkan pengembangan dengan strategi yang jitu agar masyarakat bisa terus percaya pada BMT daripada lembaga keuangan yang konvensional.Kata kunci: BMT, Usaha Mikro Syariah, lembaga keuangan islam]]>
<![CDATA[Online Arbitration in E-Commerce Dispute Resolution During the Pandemic Covid-19 ]]>
<![CDATA[Mohammad Ghozali]]>;
<![CDATA[Budi Ispriyarso]]>
<![CDATA[ Jurnal Daulat Hukum Vol 4, No 3 (2021): September ]]>
Publisher : <![CDATA[Magister of Law, Faculty of Law, Universitas Islam Sultan Agung ]]>
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DOI: 10.30659/jdh.v4i3.16266
<![CDATA[The Covid-19 pandemic has made online buying and selling activities increasing. E-commerce is full of risks, especially because the consumers have the obligation to make any advance payment while they cannot see the condition or quality of the goods they ordered. With the emergence of business disputes that occur both online and offline, and with the development of increasingly sophisticated technology, it is expected that the settlement of business disputes can be resolved online. The purpose of this study was to analyze the settlement of legal disputes against online buying and selling transactions during the Covid-19 pandemic which was carried out through online arbitration. The research method used was the normative juridical method, which was a method that seeks to analyze dispute resolution carried out through online arbitration which was then linked to the provisions of laws and regulations. The process of conducting online arbitration is by using the internet as media. The room for communication is more like a chat room based on real-time audio-visual streaming. With the application to communicate, the parties can convey their data, facts, information, or responses through this platform. Legal sanctions against online buying and selling transactions that do not match the order are regulated in two general rules (Lex Generalis) and special rules (Lex Specialist).Keywords: E-Commerce; Covid-19, Online Arbitration; Legal Sanctions.]]>
