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Journal of Islamic Civilization
Published by Universitas Nahdlatul Ulama Surabaya
ISSN : 26571021     EISSN : 26571013     DOI : https://doi.org/10.33086/jic
Core Subject : Religion, Humanities,
Religion Humanities
Journal of Islamic Civilization (JIC) dikelola oleh Pusat Pengembangan Masyarakat dan Peradaban Islam (PPMPI-UNUSA), dan diterbitkan oleh Unusa Press dengan nomor ISSN : 2567-1021 dan e-ISSN : 2567-1013. Fokus JIC adalah terkait dengan studi tentang masyarakat Islam yang terdiri dari studi Budaya dan peradaban Islam, Tasawuf dan Teologi, Politik, Ekonomi Islam, Yurisprudensi, Pendidikan Islam, dan multidisiplin ilmu lain yang terkait dengan studi masyarakat Islam. JIC mengundang peneliti, akademisi, dan praktisi untuk menulis artikel dan mengirimkannya ke dewan redaksi JIC yang akan terbit pada bulan April dan Oktober.
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Search results for , issue "Vol 4 No 1 (2022): Journal of Islamic Civilization" : 8 Documents clear
The Role of Coastal Communities in the Rise of Islamic Civilization in Insular Southeast Asia Jatmika, Muhammad Indrawan
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2825

Abstract

Islamic civilization in Insular Southeast Asia is believed to be brought and spread by Islamic Traders through the acculturation of Islamic culture in the coastal communities in the Southeast Asian Region. This paper is aiming to explain how coastal community have a role in the process of the Islamic civilization rise and how they become the dominant civilization in Insular Southeast Asia. The open- minded and egalitarian culture of the coastal communities gave the opportunity to the traders to have good process of acculturation that led to the development of Islamic Civilization in the region. Port cities on the coast became centers of cultural development as well as socio-political aspects of Muslims which then continued to suppress the center of power Hindu-Buddhist civilization which tends to be centralized and isolated in the interior. The development of Islamic culture in the coastal area also provides an opportunity for the development of new political figures and institutions who are then ready to take over the domination of culture after the collapse of the domination of the Hindu-Buddhist empire in Insular Southeast Asia. Peradaban Islam di Asia Tenggara Kepulauan diyakini telah dibawa dan disebarkan oleh para Pedagang Islam melalui akulturasi budaya Islam yang dimulai pada masyarakat pesisir di Kawasan Asia Tenggara. Tulisan ini bertujuan untuk menjelaskan bagaimana masyarakat pesisir memiliki peran dalam proses kebangkitan peradaban Islam dan bagaimana mereka menjadi peradaban dominan di Asia Tenggara Kepulauan. Budaya masyarakat pesisir yang berpikiran terbuka dan egaliter memberikan peluang kepada para pedagang untuk memiliki proses akulturasi yang baik yang berujung pada berkembangnya Peradaban Islam di wilayah tersebut. Kota-kota pelabuhan di pesisir pantai menjadi pusat pengembangan budaya serta aspek sosial politik umat Islam yang kemudian terus menekan pusat kekuasaan peradaban Hindu-Budha yang cenderung terpusat dan terisolasi di pedalaman. Perkembangan budaya Islam di wilayah pesisir juga memberikan peluang bagi berkembangnya tokoh dan institusi politik baru yang kemudian siap untuk mengambil alih dominasi budaya pasca runtuhnya dominasi kerajaan Hindu-Budha di Asia Tenggara Kepulauan.
The Dark Side of Alquran Hermeneutics: Criticism of the Hermeneutics of the Alquran Mohammed Arkoun Budi, Setio
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2627

Abstract

The birth of modern thought in Islam, especially in the study of the Qur'an, was a critique of interpretation in the classical and middle ages, the interpretation at that time, according to him, was only coloured by the use of repeated history, political interests, etc., so that it was unable to produce the meaning of the text according to the needs of the times. Departing from this background, contemporary interpreters provide alternatives to reading the Qur'an that is scientific with the hermeneutic method, one of which is Mohammed Arkoun. This paper will describe Arkoun's thoughts on the hermeneutics of the Qur'an, which has attracted much controversy among Muslims and criticizes his thoughts. This type of qualitative research (library research) uses a descriptive-analytic approach. The study results show that Arkoun's hermeneutics has many shortcomings and aspects that must be abandoned. On a practical level, Arkoun's hermeneutics can only be used at the mahaulal Qur'an level, not at the ma fi Qur'an. Lahirnya pemikiran modern dalam Islam khususnya dalam kajian Alquran merupakan kritik atas penafsiran di masa klasik dan pertengahan, penafsiran pada masa tesebut menurutnya hanya diwarnai dengan penggunaan riwayat yang diulang-ulang, kepentingan politik dsb, sehingga tidak mampu memproduksi makna teks sesuai kebutuhan zaman. Berangkat dari latar belakang ini para penafsir kontemporer memberikan alternatif lain dalam pembacaan Alquran yang bersifat ilmiah dengan metode hermeneutika, salah satunya Mohammed Arkoun. Tulisan ini akan memaparkan pemikiran Arkoun tentang hermeneutika Alquran yang banyak menuai kontroversi dikalangan umat Islam, sekaligus melakukan kritik terhadap pemikirannya. Menggunakan jenis penelitian kualitatif dengan pendekatan deskriftif-analisis. Hasil penelitian menunjukkan bahwa hermeneutika Arkoun mempunyai banyak kekurangan serta sisi yang harus ditinggalkan, dalam tataran praktisnya hermeneutika Arkoun hanya bisa digunakan pada tataran ma haulal Qur’an bukan pada ma fi Qur’an.
Representation of the Meaning of the Expression of Hijrah for Urban Muslim Community through Instagram: A Virtual Ethnographic Study Royanulloh, Royanulloh; Taufiq, Thiyas Tono; Komari
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2804

Abstract

The representation of the meaning of the expression of hijrah in the space of urban society is not only present in natural daily social life spaces but also in virtual spaces. The meaning of the expression hijrah in this study was traced through the hashtag hijrah (#hijrah). Hijrah is an interesting socio-religious phenomenon observed in urban Muslim communities. Hijrah between them is not just a spiritual phenomenon but has developed into a lifestyle trend. Hijrah has also developed into a social movement that forms a strong group identity. Through the virtual ethnographic method and the social representation theory approach, it was found that the expression of hijrah displayed on Instagram contains many meanings. First, hijrah is a persuasive tool in a business context, building account popularity and spreading religious values. Second, hijrah is a representation of self-existence. Urban communities express their physical and mental religious identity through content with #hijrah. Third, the expression through #hijrah also represents the values ​​of self-change in terms of style of dress, changes in pious behaviour with a high sense of spirituality, positive changes in social behaviour, the realization of a harmonious family, and sensitivity to religious education and religious history. Fourth, #hijrah represents the movement of an Islamic group, especially the Salafi community. Representasi makna ekspresi hijrah dalam ruang masyarakat urban tidak hanya hadir dalam ruang kehidupan sosial nyata sehari-hari, tetapi juga melalui ruang virtual. Makna ekspresi hijrah dalam penelitian ini ditelusuri melalui melalui hashtag hijrah (#hijrah). Hijrah merupakan fenomena sosial keagamaan yang menarik diamati pada masyarakat muslim urban. Hijrah di antara mereka tidak hanya sekedar fenomena spiritual, tetapi telah berkembang menjadi tren gaya hidup. Hijrah pun telah berkembang menjadi gerakan sosial yang membentuk identitas kelompok yang kuat. Melalui metode etnografi virtual dan pendekatan teori representasi sosial, didapatkan bahwa ekspresi hijrah yang ditampilkan melalui instagram mengandung banyak makna. Pertama, hijrah merupakan alat persuasif dalam konteks bisnis, membangun popularitas akun, hingga menyebarkan nilai-nilai keagamaan. Kedua, hijrah merupakan representasi eksistensi diri. Masyarakat urban perkotaan menuangkan identitas diri yang religius, baik secara fisik maupun batin, melalui konten-konten dengan #hijrah. Ketiga, ekspresi melalui #hijrah juga merepresentasikan nilai-nilai perubahan diri dalam hal gaya berpakaian, perubahan perilaku shaleh dengan rasa spiritualitas yang tinggi, perubahan perilaku sosial yang positif, perwujudan keluarga harmonis, serta kepekaan terhadap pendidikan agama dan sejarah agama. Keempat, #hijrah merepresentasikan gerakan suatu kelompok Islam, utamanya komunitas salafi.
Environmental Education in an Islamic Perspective: An In-Depth Study Based on Sufism Lutfauziah, Asmaul; Aris Handriyan; Djoko Hartono; Fifi Khoirul Fitriyah
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2852

Abstract

Environmental education has not been studied in Islamic boarding schools, so students do not maintain cleanliness and do not understand the meaning of environmental education. In contrast, environmental education is a teaching of Islam. Recently, much research that combines environmental education with Sufism teachings is still not widely done. This study aims to describe environmental education from an Islamic point of view, especially from a Sufism perspective. Qualitative research with a systematic literature review was employed in this study. Three steps consisted of planning, conducting, and reporting were geared to collect the data. The results indicated that 1) Sufism taught environmental ethics. As a result, students had more noble character because Sufism covered various aspects of human activities; 2) The environment functioned as a verse (a sign of God's greatness), as material for reflection (tafakur) to take lessons and media to fulfill human needs, as a manifestation of God's form, and as a means for God to introduce Himself to humans; 3) Allah SWT created his creation for two purposes. Those are a servant of Allah SWT and as caliphs on earth, so the people always seek knowledge to recognize Allah (ma'rifatullah); and 4) the scope of environmental education in the perspective of Sufism included the physical realm, the spiritual realm, the realm of sentences, and the nature of God's substance. Sufism is needed to establish human morals toward the environment so that humans sincerely preserve and do not damage the environment. This is based on the nature of compassion for the environment as a manifestation of the nature of the mercy of God's womb. The ultimate goal is that humans reach the highest degree, which is knowing God (ma'rifatullah). Environmental education belum dipelajari di pesantren sehingga santri kurang menjaga kebersihan dan belum memahami makna environmental education. Padahal environmental education merupakan ajaran agama Islam. Pada saat ini, penelitian yang mengkombinasi environmental education dengan ajaran tasawuf masih belum banyak dilakukan. Penelitian ini bertujuan untuk mendeskripsikan pendidikan lingkungan dari sudut pandang Islam khususnya dari perspektif tasawuf. Penelitian ini merupakan penelitian kualitatif with systemtic literature review. The procedures consist of three steps. They are planning, conducting, and reporting. Hasil penelitian ini menunjukkan bahwa 1) ajaran tasawuf mengajarkan etika lingkungan agar manusia semakin berakhlak mulia karena tasawuf mencakup berbagai aspek kegiatan manusia, 2) lingkungan berfungsi sebagai ayat (tanda kebesaran Allah), sebagai bahan renungan (tafakur) guna mengambil hikmah dan pelajaran, media untuk pemenuhan kebutuhan manusia, sebagai manifestasi dari wujud Tuhan serta sebagai sarana Tuhan mengenalkan diri-Nya pada manusia, 3) manusia diciptakan oleh Allah SWT pada dasarnya memiliki dua peran yaitu sebagai hamba Allah SWT dan sebagai khalifah di muka bumi agar manusia mencari ilmu untuk mengenali Allah (ma’rifatullah), dan 4) ruang lingkup environmental education dalam perspektif tasawuf meliputi a) alam fisik, b) alam ruhani, c) alam kalimat, dan d) alam zat Allah. Tasawuf diperlukan dalam pembentukan akhlak manusia terhadap lingkungan sehingga manusia secara ikhlas menjaga kelestarian lingkungan dan agar tidak berbuat kerusakan lingkungan. Hal ini didasari karena sifat kasih sayang kepada lingkungan sebagai manifestasi sifat rahman rahim Allah. Tujuan akhirnya yaitu manusia mencapai derajat tertinggi yaitu mengenal Tuhan (ma’rifatullah).
Neglected Islamic Civilization? Muslim Intellectual Network in Mindanao, Philippines 19th Century in Aleem Ulomuddin Said Manuscript Collection Raya, Moch. Khafidz Fuad; Samsodden, Johaina Ali
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2922

Abstract

This article attempts to fill a research gap on the development of Islam in Mindanao, Southern Philippines, in the 19th century, where Muslim traditions in the region were well established and connected with Muslim intellectuals in other Islamic worlds. This relates mainly to a set of primary sources of Islamic manuscripts recently discovered by scholars such as Gallop, Fathurrahman, and Kawashima in the Mindanao area, which previously belonged to a local Maranao ‘ulamā’, named Shaykh Aleem Ulomuddin Said. This collection of manuscripts is written in three languages: Malay, Arabic, and Maranao, which contains various fields (al-Qur’ān studies, ḥadīth, tafsir, tasawuf, prayer, and ajimat, akidah and theology, and Arabic morphology). Using a qualitative approach and philological research methods, the findings of this study indicate that these Islamic manuscripts show the close relationship of Mindanao Muslim networks during the 18th and 19th centuries with their other Malay counterparts, such as those in Aceh, Banten, Cirebon, and Minangkabau. It also confirmed its network with the wider Islamic world in the Middle East region (Mecca, Medina, and Yemen) through the Sufi order of Shaṭṭārīyah, and influenced the intellectual tradition until the 19th century. Artikel ini mencoba mengisi gap research yang sangat terbatas tentang perkembangan Islam di Mindanao, Filipina Selatan pada abad ke-19 dimana tradisi Muslim di wilayah tersebut sudah mapan dan terhubung dengan intelektual Muslim di dunia Islam lainnya. Ini terutama berkaitan dengan satu set sumber utama manuskrip Islam yang baru-baru ini ditemukan oleh cendikiawan seperti Gallop, Fathurahman, dan Kawashima di daerah Mindanao, yang sebelumnya milik seorang ‘ulamā lokal Maranao, yang bernama Syaikh Aleem Ulomuddin Said. Koleksi manuskrip ini ditulis dengan tiga bahasa yaitu bahasa Melayu, Arab, dan Maranao yang berisi berbagai bidang (studi al-Qur’ān, ḥadīth, tafsir, tasawuf, doa dan ajimat, akidah dan teologi, serta morfologi Arab). Dengan menggunakan pendekatan kualitatif dan metode penelitian filologi, temuan penelitian ini menunjukkan bahwa manuskrip-manuskrip Islam ini menunjukkan hubungan erat jaringan Muslim Mindanao selama abad ke-18 dan 19 dengan rekan-rekan Melayu mereka lainnya seperti di Aceh, Banten, Cirebon, dan Minangkabau. Hal ini juga menegaskan jaringan mereka dengan dunia Islam yang lebih luas, lebih khusus lagi dengan wilayah Timur Tengah (Mekah, Madinah, dan Yaman) melalui tarekat Sufi Shaṭṭārīyah, dan berpengaruh terhadap tradisi intelektual sampai abad ke-19.  
Bustān al-Salāṭīn: Representation of Malay Islamic Civilization (Aceh) in the 17th Century Azizah, Lailiyatul; Hamzah, Norhayati
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2940

Abstract

Bustān al-Salāṭīn is a traditional Islamic text that tells about the history of Malay Islam, especially Aceh. Written in the 17th century by Shaykh al-Islām named Nūr al-Dīn al-Ranīrī (d. 1659), who was then under the rule of Sultan Iskandar Thani (1636-1641). This article discusses how Bustān represents the formation of the Aceh sultanate government system, the sultan who was in power when this manuscript was written, their political behavior, to the evidence of artifacts found based on information in the Bustān manuscript. The manuscript also contains 17th-century intellectual discourse as a marker of the early development of Islam in the Malay world. Reform of Muslim religious practices to change wujūdīyah Sufism. The preparation of Bustān was based on socio-religious conditions in the Aceh sultanate was advancing in the fields of politics and Islamic intellectual development. This article argues Bustān is not only a traditional Malay Islamic ancient text but more than that which can be proven archaeologically whose existence still exists today. Besides that, Bustān contributed to the pilgrimage tradition of the ‘auliyā’ where this practice is common in Java and other parts of the Muslim world. Bustān al-Salāṭīn adalah sebuah naskah tradisional Islam yang bercerita tentang sejarah Islam Melayu khususnya Aceh. Ditulis abad ke-17 oleh Syaikh al-Islām bernama Nūr al-Dīn al-Ranīrī (w. 1659) yang saat itu bawah kekuasaan Sultan Iskandar Thani (1636-1641). Artikel ini membahas bagaimana Bustān merepresentasikan pembentukan sistem pemerintahan kesultanan Aceh yang berkuasa saat naskah ini ditulis, perilaku politik mereka, hingga bukti artefak yang ditemukan berdasar informasi di dalam naskah Bustān. Naskah tersebut juga berisi wacana intelektual abad ke-17 sebagai penanda awal Islam berkembang di dunia Melayu. Reformasi praktik keagamaan umat Islam untuk mengubah sufism wujūdīyah. Penyusunan Bustān didasarkan pada kondisi sosial keagamaan yang pada saat itu kesultanan Aceh maju di bidang politik dan perkembangan intelektual Islam. Artikel ini berargumen bahwa Bustān bukan saja naskah kuno tradisional Islam Melayu, melainkan lebih dari itu yang dapat dibuktikan secara arkeologis yang keberadaannya masih ada sampai sekarang. Disamping itu Bustān berkontribusi pada tradisi ziarah para ‘auliyā’ dimana praktik ini lumrah terjadi di Jawa dan belahan dunia Muslim lainnya.
Nurcholish Madjid's Multiperspective Neuroparaemiophenomenology of Love Kao, Tzu-Jen; Anurogo, Dito; Rachman, Budhy Munawar; Ikrar, Taruna
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.2966

Abstract

Unification theory seeks to gain a comprehensive understanding of something. The goal of unification theory is to bring together multiviews on love. If “Love” is not understood from multiple perspectives, it will be difficult to understand and easy to misinterpret. This paper expresses Nurcholish Madjid's "Love" thoughts based on his works. Given the scope of the issue, Love will be examined through the lens of neuroparemiofenomenology, or the collaboration of neuroscience, paremiology, and phenomenology. The term "Love" was searched using "Nurcholish Madjid's Complete Works," edited by Dr. Budhy Munawar-Rachman. The neuroparemiopheno menological perspective is hoped to reveal the fundamental meaning of "love" in a comprehensive and complete manner. Teori unifikasi berusaha untuk memperoleh pemahaman yang komprehensif tentang sesuatu. Tujuan dari teori unifikasi adalah untuk menyatukan berbagai pandangan tentang cinta. Cinta akan sulit dipahami dan mudah disalahtafsirkan bila tidak dimengerti melalui multiperspektif. Tulisan ini mengungkapkan pemikiran "Cinta" ala Nurcholish Madjid berdasarkan karya-karyanya. Mengingat luasnya problematika, maka Cinta akan dibahas berdasarkan perspektif neuroparemiofenomenologi, yakni: kolaborasi antara neurosains, paremiologi, dan fenomenologi. Terminologi "Cinta" dicari berdasarkan "Karya Lengkap Nurcholish Madjid" dengan Dr. Budhy Munawar-Rachman selaku ketua penyunting. Diharapkan perspektif neuroparemiofenomenologi dapat mengungkapkan makna fundamental "cinta" secara komprehensif dan paripurna.
Manufacturer Behavior: In the Perspective of Islamic Economic and Conventional Economics Adi, Mukhtar Adinugroho; Riyan Sisiawan; Zujajatul 'Ilmi
Journal of Islamic Civilization Vol 4 No 1 (2022): Journal of Islamic Civilization
Publisher : Universitas Nahdlatul Ulama Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33086/jic.v4i1.3452

Abstract

This study discusses the Theory of Producer Behavior in Islamic Economics and Conventional Economics (Comparative Study) with the following topics: (1) How is the theory of producer behaviour in Islamic and conventional economics? (2) What is the difference between the theory of producer behaviour in Islamic and conventional economics? The research that the author does is included in the research (Research library) in the form of library research that takes data from references, books, journals, and articles on the internet related to the problem. The results of the research conducted by the author can be conveyed as follows: (1) The theory of producer behaviour in Islamic economics that in creating a product or service, a producer does not only pay attention to what are human needs, but producers must also pay attention to the halal and haram of a product so as not to damage the morale of consumers. Furthermore, Islamic economics strongly encourages producers to improve the quality and welfare of the world and morals as business actors in creating happiness in the hereafter. Meanwhile, the theory of producer behaviour in the conventional economy does not pay attention to things like this. It only pays attention to how to generate maximum profits with small capital, which is very dominant. This is what causes a producer to ignore his social responsibilities. As the theory of theoretical rationality, where humans are called economically rational if they always maximize their interests, in conventional economics, the main motive of production is to maximize profits. (2) Comparison of the theories of producer behaviour in Islamic economics and conventional economics: The theories offered by Islamic economics are very different from the conventional concept of behaviour in terms of differences of opinion of scientists, their motivation, and goals in producing, and the concept. The theories observed by Islamic economic actors are monotheism, justice, freedom, belief, and halal. Penelitian ini membahas Teori Perilaku Produsen dalam Ekonomi Islam dan Ekonomi Konvensional (Studi Banding) dengan topik sebagai berikut: (1) Bagaimana teori perilaku produsen dalam ekonomi Islam dan konvensional? (2) Apa perbedaan antara teori perilaku produsen dalam ekonomi Islam dan konvensional? Penelitian yang penulis lakukan termasuk dalam penelitian (Research library) berupa penelitian kepustakaan yang mengambil data dari referensi, buku, jurnal, dan artikel di internet yang berhubungan dengan masalah. Hasil penelitian yang dilakukan penulis dapat disampaikan sebagai berikut: (1) Teori perilaku produsen dalam ekonomi Islam bahwa dalam menciptakan suatu produk atau jasa, seorang produsen tidak hanya memperhatikan apa yang menjadi kebutuhan manusia, tetapi produsen harus juga memperhatikan kehalalan dan keharaman suatu produk agar tidak merusak moral konsumen. Selanjutnya, ekonomi Islam sangat mendorong produsen untuk meningkatkan kualitas dan kesejahteraan dunia dan akhlak sebagai pelaku usaha dalam menciptakan kebahagiaan di akhirat. Sedangkan teori perilaku produsen dalam ekonomi konvensional tidak memperhatikan hal-hal seperti ini. Hanya memperhatikan bagaimana menghasilkan keuntungan yang maksimal dengan modal kecil yang sangat dominan. Hal inilah yang menyebabkan seorang produser mengabaikan tanggung jawab sosialnya. Sebagaimana teori rasionalitas teoritis, dimana manusia disebut rasional secara ekonomi jika selalu memaksimalkan kepentingannya, dalam ekonomi konvensional motif utama produksi adalah untuk memaksimalkan keuntungan. (2) Perbandingan teori perilaku produsen dalam ekonomi Islam dan ekonomi konvensional: Teori-teori yang ditawarkan oleh ekonomi Islam sangat berbeda dengan konsep perilaku konvensional dalam hal perbedaan pendapat para ilmuwan, motivasi dan tujuan mereka dalam berproduksi, dan konsep. Teori yang diamati oleh pelaku ekonomi Islam adalah tauhid, keadilan, kebebasan, keyakinan dan halal.

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