Dialog
DIALOG (p-ISSN: 0126-396x, e-ISSN: 2715-6230) is a periodical scientific journal which managed by Secretary of The Research and Development & Educational Training Agency - Ministry of Religious Affairs. This journal first published in 1976. But then, it was officially changed in to an electronic journal in 2018. It is published twice in a year (June and December). This journal is called Dialogue as a vehicle to discuss social, political, and religious issues in society.
Articles
270 Documents
<![CDATA[PERGESERAN KONFLIK SOSIAL KEAGAMAAN DI INDONESIA ]]>
<![CDATA[Sudirman Tebba]]>
<![CDATA[ Jurnal Dialog Vol 35 No 2 (2012): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v35i2.118
<![CDATA[One feature that marks religious social conflicts in the past with different social conflicts going on right now, that social conflict in the past are vertical, because the movement aimed against the Dutch colonial government, were social conflicts now occur among citizens who have different political and economic interest, which they happen to different religions. Thus, it may be said that the socio-religious conflict has now shifted compared to social movements in the past. That’s because our interests are first against the Dutch colonialists considered infidels, was now his interests are economic opportunities and political struggles, it’s just covered with religious issues in order to gain broad support among the group. This paper would like to elaborate a shift in socio-religious conflict in Indonesia. KEY WORDS:Religious Social Conflict, New Order, Political Interest, Economic Interest, Dutch Colonial Government, Moslem, Christian.]]>
<![CDATA[PARADIGMA BARU KEDIKLATAN ]]>
<![CDATA[Suprapto Suprapto]]>
<![CDATA[ Jurnal Dialog Vol 35 No 2 (2012): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v35i2.120
<![CDATA[Permasalahan yang dihadapi dalam pola diklat konvensional adalah sulitnya menjangkau seluruh SDM Kementerian Agama dengan jumlah (kuantitas) yang besar dan tersebar luas di seluruh wilayah NKRI. Jumlah widyaiswara yang mengampu mata diklat pada seluruh balai diklat dan pusat diklat kementerian agama berjumlah 346 orang. Jumlah guru Madrasah, Pondok Pesantren, dan GPAI yang berstatus swasta dan negeri yang berhak mengikuti diklat berjumlah 1.041.890 orang. Jumlah tersebut belum termasuk jumlah tenaga penyuluh, pembina siaran dan tamadun, penyelenggara haji, penghulu, pengelola zakat dan wakaf, pembina kemasjidan dan takmir. Dari segi siklus tahunan diklat baru mencapai 7 tahunan. Artinya seseorang baru dapat mengikuti diklat kembali setelah tujuh tahun berikutnya, dengan asumsi pembagian jatah dan jadwal dilakukan secara adil. Idealnya, setiap pegawai dapat memperoleh kesempatan untuk memperoleh diklat setiap dua hingga empat tahun, atau bahkan setiap saat ia membutuhkannya. Oleh karena itu perlu dilakukan terobosan untuk mengatasi keterbatasan tersebut. Salah satu pendekatan yang dapat dipilih adalah Diklat Jarak Jauh (DJJ), dengan menggunakan teknologi informasi dan komunikasi (TIK). KATA KUNCI:Diklat Jarak Jauh]]>
<![CDATA[PERBANKAN SYARIAH DI INDONESIA: ]]>
<![CDATA[Euis Amalia]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.122
<![CDATA[This article discusses the development of Islamic banking in Indonesia, its contribution to and role in the constellation of national economy, particularly in empowerment of medium, small and micro enterprise (UMKM) which constitutes the pillar of national economy. This article also analyses a number of challenge faced by the Islamic banking institutions and attempts made by university as the centre for research, training human recourse to be capable and comprehend Islamic economy and to professionally develop Islamic financial industries, educating and advocating society for the strengthening of the regulation implementation. This is needed in order that the acceleration and development of Islamic banking in Indonesia could be realized in short time.]]>
<![CDATA[APLIKASI KONSEP HILAH DALAM PENGEMBANGAN PRODUK PERBANKAN SYARIAH ]]>
<![CDATA[H. Muhammad Taufiki]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.123
<![CDATA[The development of syariah compliant banking products can not be separated from the use of classical Islamic methods. One of them is the method called hilah which is literally meant to make something lawful according to Islam. In its development, this concept exists and becomes one of the methods used in the making of fatwa of the DSN-MUI. This article describes the use of hilah in the implementation of syariah compliant banking products such as syariah charge card.]]>
<![CDATA[BANK SYARIAH SEBAGAI BANK BAGI HASIL: ]]>
<![CDATA[M. Adlin Sila]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.124
<![CDATA[Islamic banking has the same purpose as conventional banking except that it operates in accordance with the rules of Syariah. The basic principle of Islamic banking is the sharing of profit and loss and the prohibition of riba (usury). Amongst the common Islamic concepts used in Islamic banking are profit sharing (Mudharabah), safekeeping (Wadiah), joint venture (Musharakah), cost plus (Murabahah), and leasing (Ijarah). Mudarabah is an arrangement or agreement between a capital provider (mudharib) and an entrepreneur, whereby the entrepreneur can mobilize funds for its business activity. Any profits made will be shared between the capital provider and the entrepreneur according to an agreed ratio, where both parties share in profits and only capital provider bears all the losses if occurred. While murabahah (Cost Plus) refers to the sale of goods at a price, which includes a profit margin agreed to by both parties. The bank is compensated for the time value of its money in the form of the profit margin. This is a fixed-income loan for the purchase of a real asset (such as real estate or a vehicle), with a fixed rate of interest determined by the profit margin. This article suggests that most of the Islamic banks have now given up or marginalized two risk-sharing/profit-loss sharing (PLS) modes (Mudharabah and Musharakah), and have turned to the predominant mode of Murabahah, a mode that allows them to ensure that they avoid risk almost altogether in their transactions and earn relatively high return. Islamic banks have found Mudharabah and Musharakah to be inoperable in the modern context.]]>
<![CDATA[ANALISIS YURIDIS PENGENAAN PAJAK PERTAMBAHAN NILAI (PPN) DALAM PEMBIAYAAN MURABAHAH DI PERBANKAN SYARIAH ]]>
<![CDATA[AH. Azharuddin Lathif]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.125
<![CDATA[The requirement of the Value Added Tax (PPN/ Pajak Pertambahan Nilai) on the murabahah endowment at the Islamic banking has created legal problems and led to the Islamic banking insolvency or ruin. Such ruin will mainly results from the fact that the murabahah product at the Islamic banking is not compatible with the credit applied in the conventional banking that is freed from the PPN. This is ironic as the existence of the Islamic banking is badly needed within the Indonesian society to become an alternative to the financial conventional institution or system. On the other hand, it must be openly acknowledged that the entitlement of tax, including PPN, which constitutes the source of national income, is truly necessitate, as when the murabahah product is freed from PPN, the income from the tax sector would be decreased. This article attempts to study and review this puzzling problem through legal and juridical approach.]]>
<![CDATA[ETIKA PROFESSIONAL DAN RUH AGAMA DI AWAL MILLENIUM ]]>
<![CDATA[Abd. Rachman Mas‘ud]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.128
<![CDATA[The concept of professional ethics is partly comprised of what a professional should or should not do in the work place. It also encompasses a much greater part of the professionals life. If a professional is to have ethics then that person needs to adopt that conduct in all of his dealings. There are professional codes of ethics to consider and adopt in the way professionals conduct themselves in and out of the work place. This article explaines things that are included in professional ethichs, consist of concepts like: efficiency, professionalism, working well, little waste, diligence, punctuality, frugality, humbleness, spirit of prestige, need for achievement, open-minded, self-discipline and responsibility, self-reliance and the interpretation of religious thoughts. These ethics will be the basis of national development and needs to be reidentified in this 21st century.]]>
<![CDATA[PERAN PERBANKAN SYARIAH DALAM MENDUKUNG UMKM PERTANIAN ]]>
<![CDATA[YULIZAR D]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.129
<![CDATA[Indonesia is an agriculture country. Fourty percent (40%) of its citizen are concentrated in this sector which has a significant contribution to the national income. However, very much challenge in this sector is waiting for a proper treatment. Critical issue in the process of developing this sector is a financial support. This paper is trying to analyse using expositional descriptive approach the agriculture sector financing opportunity that might be covered by syariah banking industry, challenges as well as its policy steps. It is found that Syariah financing scheme has a positive prospect as an alternative solution for Indonesia agriculture sector problems (i.e. financing service). To encourage and to have sound impelementation, it is expected that syariah banking industry should more courageous and innovative in delivering their financial services and doing collaborative working or channeling with Islamic microfinance institutions. On top of that, Central Bank of Indonesia as a monetary authority, might address intense support to realize such potential growth of agricultural sector.]]>
<![CDATA[HAK MILIK DALAM ISLAM PERSPEKTIF IBN TAYMIYAH ]]>
<![CDATA[IYOH MASTHIYAH]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.130
<![CDATA[According to Ibn Taymi’yah, rights are a strength that base on syariah in the utility of an object. However, this strength is various in terms of its form and stage. At once, this strength makes an individual has the right to sell or to rent, or to present, or to lease, or to utilize for productive purposes on a condition that the right is incomplete because it is limited. Based on this view, Ibn Taymiyah devides rights in Islam into three; individual right, social right or collective, and nasional right.]]>
<![CDATA[PROSPEK PERBANKAN SYARIAH DI INDONESIA: CERAH ATAU BURAM? ]]>
<![CDATA[YULIANTI YULIANTI]]>
<![CDATA[ Jurnal Dialog Vol 32 No 1 (2009): JURNAL DIALOG ]]>
Publisher : <![CDATA[Sekretariat Badan Litbang dan Diklat Kementerian Agama RI ]]>
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DOI: 10.47655/dialog.v32i1.131
<![CDATA[Indonesia is one of the Asian countries that has proved the existence of syariah bankings. However, more efforts are still needed to fix existing problems faced. Beginning in 1991, Indonesia developed an Islamic economic by ways of building a syariah banking. Syariah banking is a kind of bank that operates without the use of interes in its transactions. At first, people were not sure with the performance of syariah bankings, but when these banks could survive during the 1997 economic cirisis from severe collapse, people are now sure that syariah bankings are a good place to save their money. As shown in the statistics of the Indonesian central bank (BI), syariah bankings show significant progress almost every year.]]>
