Maslahah : Jurnal Hukum Islam dan Perbankan Syariah
FOKUS Maslahah : Jurnal Hukum Islam dan Perbankan Syariah menekankan kajian hukum Islam dan Perbankan Syariah di negara-negara Islam pada umumnya dan khususnya di Indonesia dengan menekankan teori-teori hukum Islam dan praktiknya di dunia Islam yang berkembang melalui publikasi artikel dan resensi buku. CAKUPAN (SCOPE) Jurnal ini mengkhususkan diri dalam mempelajari teori dan praktik hukum Islam dan Ekonomi Islam di negara-negara Islam dan dimaksudkan untuk mengungkapkan penelitian asli dan isu-isu terkini. Jurnal ini menyambut hangat kontribusi para sarjana dari bidang terkait yang mempertimbangkan topik umum berikut; Hukum Keluarga Islam Hukum Ekonomi Syariah Hukum Bisnis Syariah Hukum Pidana Islam Hukum Tata Negara Islam Hukum Zakat dan Wakaf Hukum Antropologi Hukum Sosiologi Pemikiran Hukum Islam Kontemporer
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278 Documents
<![CDATA[Analisis Perbandingan Tingkat Kesehatan Bank Syariah Devisa dan Non Devisa Dengan Menggunakan Metode Camel : Studi Kasus PT Bank Syariah Mega Indonesia dan PT Bank Rakyat Indonesia Syariah Tahun 2009-2010 ]]>
<![CDATA[Mutia Ramadhani]]>;
<![CDATA[Isfandayani .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 5 No 1 (2014): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v5i1.1196
<![CDATA[The purpose of this study was to determine the health of banks using the CAMEL and compare the results between Islamic banks and non-foreign exchange. The benefits of this research are expected to be material contribute ideas about the role and functions of financial management, especially in one of the functions that determine the health of banks. The method used is qualitative naturalistic method with secondary data sources (secondary data) are available on the Bank's internet service Indonesia.CAMEL is the rating that is based on five factors: Capital, Assets, Management, Earnings, and Liquidity. But in this research method used is due to limited scope CAMEL researchers, management aspects are considered 100% in the assessment. The conclusion from this study showed that foreign Islamic banks that have greater access to running services relating to transactions in foreign currencies, which are represented by PT. Bank Syariah Mega Indonesia in 2009 in a healthy position, as well as in 2010. Based on the calculation of capital ratios for two years, namely 2009 and 2010 PT. BSMI obtain CAR, BDR, KAP, ROA, ROA, CR, and LDR at position 100% healthy.]]>
<![CDATA[Analisis Maqashid al-Syariah Terhadap Pelaksanaan Corporate Social Responsibility (CSR) di PT Bank BRI Syariah Pusat ]]>
<![CDATA[Aan Finarti Sukandi]]>;
<![CDATA[Purnama Putra]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 5 No 1 (2014): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v5i1.1197
<![CDATA[Corporate Social Responsibility is an obligation of a company. BRI Syariah as one of Islamic Financial Institution carries out the social responsibility program.This research aims at finding out the implementation of CSR program at BRISyariah using the perspective of Maqashidsyariah. Based on the categorization and qualification, the indicators measurement which get along with sharia principles are finally invented.The research was conducted at the unit of CSR of BRISyariah head office so that the data cover all of thr implementation of CSR BRISyariah all over Indonesia. The method used was mixed methods research. The quantitative method was used for measuring the CSR program of BRISyariah which was categorized in the component of maqoshidsyariah and qualitative method was used for processing the data from the interview, observation, and literary review proposed to the manager of CSR BRISyariah. The result of the research indicates that the implementation of CSR at BRISyariah is relevant with al maqashidasysyariah. It is proven in thefive main components of maqashid al syariah, which are 1) the protection of the Faith/religion, 2) the protection of life/human soul, 3) the protection of mind /intellect, 4) the protection of wealth, 5) The protection of lineage. While based on the measurement of maqashid al syariah to the CSR at BRISyariah it is known that the indicators of program according to maqashid syariah was the protection of human soul in 2012 with the total number of 30 activities spending 941.305.000 rupiah. The percentageof funding fistribution of CSR was 46% and in 2013 there were 52 activities with the total funding of 985.870.000, the percentage of funding distribution was 50 %.]]>
<![CDATA[Ijtihad: Makna dan Relasinya dengan Syari’ah, Fiqih, dan Ushul Fiqih ]]>
<![CDATA[Agus Supriyanto]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1198
<![CDATA[This article explains about ijtihad and its relation to shari’ah (Islamic law), fiqh (Islamic jurisprudence) and ushul fiqh (methodology of Islamic jurisprudence). Ijtihad اجتھاد) ,) derives from jahada (struggle). Ijtihad is a technical term of Islamic law that describes the process of making a legal decision by independent interpretation of the legal sources (shari’ah), the Qur'an and the Sunnah. In ushul fiqh, these qualifications of mujtahid can be summed up as (i) an understanding of the objectives of the sharia and (ii) a knowledge of its sources and methods of deduction. The "gates of ijtihad" were "closed" in the 10th century in Sunni fiqh, meaning that ijtihad is not practiced in Sunni Islam anymore. In modern application, conservative Muslims say that most Muslims do not have the training in legal sources to conduct ijtihad. They argue that this role was traditionally given to those who have studied for a number of years under a scholar. However, liberal movements within Islam generally argue that any Muslim can perform ijtihad, given that Islam has no generally accepted clerical hierarchy or bureaucratic organization. A number of revivalist]]>
<![CDATA[Hukum Jihad dan Terorisme: Perspektif Al-Qur’an ]]>
<![CDATA[H. Ma'mun Efendi Nur]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1199
<![CDATA[According to the Holy Qur’an, The word 'jihad' itself is usually translated as 'struggle' or 'effort' and most broadly defined as "striving in the way of God". This can either be understood as a 'fight' against one's own spiritual shortcomings (what some have called the 'greater jihad'), or as a physical struggle for the sake of the Islamic community (the 'lesser jihad'). This article explores about jihad and terorism in the Qur’anic prspective. From this article we know that jihad is not same with terrorism. Jihad is not only war and terrorism is manifestation of violent. The essence of Islamic values, according to Qur’an that terrorism is not permitte and there is no base on the Qur’an. Jihad is one of the main duty of Muslim but terrorism is forbidden of Islamic values.]]>
<![CDATA[Hukum Bom Bunuh Diri Menurut Islam Radikal dan Islam Moderat ]]>
<![CDATA[Yoyo Hambali]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1200
<![CDATA[Imam Samudra published a jailhouse autobiography, Aku Melawan Teroris. In his autobiography, Imam Samudra explains his justification for the Bali attracts, which killed 202 people, most of them foreign tourists. Imam Samudra argues fellow Muslim radicals to take the holy war (jihad fi sabilillah). According to him, the main duty of Muslims is jihad in the name of Allah, to raise arms against the infidels, especially now the United States and its allies. Some of moderate Moslems scholars criticize the Samara’s concept of jihad and his justification Bali’s bombing. Muhammad Haniff Hassan, a researcher at Nan yang Technology University, Singapore, writes his book Unlicensed to Kill: Countering Imam Samudra’s Justification for the Bali Bombing (Singapore, 2005). The primary objective of this book is to provide a map of Imam Samudra's thinking behind Bali bombing I as written in his book Aku Melawan Teroris to those who are not able to read the book in its original Indonesian language with an assumption that counter ideological effort cannot be executed effectively without understanding the ideas held by terrorism perpetrators. The other moderate Moslem scholar’s Gamal al-Banna and Yusuf Qaradawi also explain about the concept of jihad. According to Gamal al-Banna in his book, Jihad, jihad in the means of war is not relevant in this modern time. Yusuf Qardhawi his monumental book, Fiqh Jihad has condemned attacks on all civilians except within Israel. He denies that Palestinian suicide bombing attacks constitute terrorism. Qaradawi has suggested the legitimate use of suicide bombings against enemy combatants in modern times if the defending combatants had no other means of self-defense.]]>
<![CDATA[Konstelasi Hukum Adat dan Hukum Islam di Masa Penjajahan ]]>
<![CDATA[Muhammad Aiz]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1201
<![CDATA[The modern codification of civil law developed out of the customs, or coutumes of the middle ages, expressions of law that developed in particular communities and slowly collected and later written down by local jurists. Such customs acquired the force of law when they became the undisputed rule by which certain entitlements (rights) or obligations were regulated between members of a community. The Custom of Jawa --the customary law that developed within the city of Jawa-- is an example of custom law. Sharia is derived from the sacred text of Islam (the Qur'an), and Traditions (Hadith) gathered from the life of the Islamic Prophet Muhammad. There are different interpretations in some areas of Sharia, depending on the school of thought (Madh'hab), and the particular scholars (Ulama) involved. Traditionally, Islamic jurisprudence (Fiqh) interprets and refines Sharia by extending it's principles to address new questions. Islamic judges (Qadi) apply the law, however modern application varies from country to country.]]>
<![CDATA[Dimensi Kemaslahatan dalam Larangan Jual Beli Gharar ]]>
<![CDATA[Suprihatin .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1202
<![CDATA[This article explain about maslahah in the forbidden of gharar (risk). Gharar means doubtfulness or uncertainty as in the case of not knowing whether something will take place or not; this excludes the unknown. Gharar also means ignorance and this can be when the subject matter of sale is unknown. Gharar is the risk where the probability of existence and the probability non-existence have the same value”. There is a consensus among interpreters of the Qur’an that Gharar is vanity (al-bathil). Gharar is unlawful because it is prohibited by Sharia. So, Gharar like maysir (gambling) is not permitted or forbidden by Sharia. The forbidden of Gharar besides is based on Sharia, also is based on maslahah. Some jurists Moslems said that Gharar is not permitted by Islamic jurisprudence (fiqh) because to avoid dispute and gambling. The forbidden of Gharar also is based on belief (iman) to God (Allah) as a Law Giver (al-Hakim) and goodness in the transaction of salling.]]>
<![CDATA[Koperasi dalam Perspektif Ekonomi Syari’ah ]]>
<![CDATA[Nur S. Buchori]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 1 No 1 (2010): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v1i1.1203
<![CDATA[This article explains about cooperative economic system in the perspective of Islamic Law (Shari’ah). Cooperative Islamic Economics system is inspired by Islamic values. Cooperative economic system in the perspective of Islamic values is different from the other economic system like capitalism and socialism. The Islamic values opposes to exploitation by the owners of capital against workers who are poor, and prohibit the accumulation of wealth. The aims cooperative economic system in Islamic system are to create welfare all of members, distribution of proverty, brotherhood, and social goodness (maslahah al-amm). In the cooperative of sharia, very transaction (tasharruf) based on the use of effective whether for financing or everyday needs. Both of these are treated differently. For productive activities, such as members get a tender from the other party can then use the results to the contract principle of musharaka or mudaraba while transportation equipment or other tools can use the principle of buying and selling with murabahah, greetings or istishna. Runway Cooperative Association of Islamic Sharia as other economic institutions namely referring to the Islamic economic system itself, as implied by the phenomenon of the universe and is also written in the Qur’an and al-Hadith.]]>
<![CDATA[Problematika Pembiayaan Mudharabah di Perbankan Syariah Indonesia ]]>
<![CDATA[A. Chairul Hadi]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 2 No 1 (2011): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v2i1.1204
<![CDATA[Islamic banks were originally constructed as a non-usury banking system with profit and loss sharing in all its operational mechanism. But in its development to meet the banking function as a financial intermediary, all types of businesses that legalized Islamic law (syari'a) based nonprofit- sharing, such as trade, rentals and other services into a product of Islamic banks. The problem then was the product of this result has not become the main business of Islamic banks. In theory, financing product with a profit sharing scheme can be more prosperous economic community. This paper will try to discuss about problems and solutions sharing system (mudaraba) in a financing scheme in Islamic banks.]]>
<![CDATA[Optimalisasi Hasil Investasi Lembaga Keuangan Syariah (Studi Kasus Pada Institusi Asuransi Syariah) ]]>
<![CDATA[Isfandayani .]]>
<![CDATA[ MASLAHAH (Jurnal Hukum Islam dan Perbankan Syariah) Vol 2 No 1 (2011): Maslahah : Jurnal Hukum Islam dan Perbankan Syariah ]]>
Publisher : <![CDATA[Program Studi Ahwal al-Syakhshiyyah dan Perbankan Syariah Fakultas Agama Islam Universitas Islam "45" Bekasi ]]>
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DOI: 10.33558/maslahah.v2i1.1205
<![CDATA[The aim of this thesis is to analyze the investment strategy of PT Asuransi Takaful Keluarga in allocating fund on several investment instruments in order to obtain an optimum return. As we all know, invesment is one of the most important factors in fund management by a life insurance company. This is especially for Islamic insurance company which from the beginning has programmed a product with saving and non saving system, with outcome sharing for its customers. A company must manage its fund optimally to obtain a maximum return. However syariah funding company to be consistent in investing to avaid investmentgets containing maysir, gharar, and riba. In addition, there are also limitations of investment portions from the Indonesi ministry of Finane for syariah company. In this thesis, the author limits her analysis on five investment instrument, are deposits, shares, mutual fund, obligations, and murabahah financing. Those analysis also include kekafahan in kesyariahan each instrument, whether it is investment types in general or diversification outcome to any institution. However the observation was carried out only to observe investment in 2003. The processing of data was done by gathering investment data of five instrument, calculating outcome sharing or the obtained return this was followed by comparing the maximum outcome from another strategy through Lindo Program by changing the portion of each instrument and of course, according to the valid positive law. The outcome shares that a gifater return was obtained by an investment allocation strategy different from the policy of PT Asuransi Takaful Keluarga. Due to such fact it is haped that this method could be applied in composing an investment strategy for syariah companies particularity PT Asuransi Takaful Keluarga]]>
