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JES (Jurnal Ekonomi Syariah

jes
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Published by Universitas Islam Lamongan

ISSN : 25285610 EISSN : 25410431 DOI : http://dx.doi.org/10.30736/jes.v7i2

Core Subject : Economy,

Economics, Econometrics & Finance

The subject covers textual and fieldwork studies with various perspectives of Islamic economics, Islamic public finance, Islamic finance, Islamic accounting, Islamic business ethics, Islamic banking, Islamic insurance, Islamic economic thoughts, Islamic human resource management, Islamic microfinance, Islamic development economics, Islamic monetary economics, Islamic fiscal economics, Islamic capital market.

Arjuna Subject : Ilmu Ekonomi, Ekonometrika dan Keuangan (semua kategori) - Ilmu Ekonomi, Ekonometrika dan Keuangan (Lain-Lain)

Articles 10 Documents

Search results for , issue "Vol 2, No 2 (2017): September" : 10 Documents clear

Teori Permintaan Dan Konsumsi Inter-Temporal Antara Islam Dan Konvensional Mochammad Afif
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Islamic economic view on demand and consumption is relatively equal with conventional economics, but there are limits for individual to behave economically in accordance with the rules of sharia. In Islamic economics, Islamic norms and morals, which are Islamic principles in conducting economic activities, are factors that determine an individual or society in conducting economic activities, so that Islamic economic theory is different from the theory of conventional economics. Demand is from the consumer and supply is from producer. Both of these are central to an economic problem because these two things make market work. Therefore, before looking at whether policy or event is capable of affecting the economy, we must first see the effect on demand and supply, including The object of discussion is the issue of inter-temporal consumption, that is consumption executed in two times, namely the present (first period) and the future (second period). Instruments that may affect the volume of money are allocated for consumption in either the first or second period includ: First, Zakah; the imposition of zakat in the first period 1 (Z1)) will reduce m1 allocated to C1. If there is no savings or lending in the first period, then final spending (m1 = FS = C1 +Z1) is same with m1. Second, Infaq or shadaqah; the expenditure of infaq or shadaqah in the first period will reduce the m1 allocated to C1. There is no savings or lending in the first period, then final spending equals m1. Third, rate of profit or profit sharing (rp); if in the first period there is a portion of m1 allocated in the form of savings and is invested, then the final spending the second period (FS2) equals m2 the number of m1 saved is added with the rate of profit (rp) (FS2 = m2 + (1 + rp) m1 ). Keywords: Inter-temporal, Consumption, Demand, Islam, Conventional

Tinjauan Literasi Keuangan Bagi Santri Pondok Pesantren Madura: Studi Kasus Pondok Pesantren Syaichona Kholil Kabupaten Bangkalan Galuh Widitya Qomaro; Aldila Septiana
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Need priority scale arrangement is done to avoid the behavior of irrational consumption. It also must pay attention to the financial capabilities to avoid greater expenditure than income. Therefore, to make the right economic decisions in consuming and avoid luxurious lifestyle, it is necessary for us understanding financial literacy. Financial Literacy is knowledge to manage finance. One of the intelligences that must be possessed by modern men is financial intelligence, namely the intelligence in managing personal assets, especially in managing personal financial assets. The object of research in this paper is students at traditional Muslim School at traditional Muslim at school of Syaichona Kholil Bangkalan District, where students at traditional Muslim School are students who live far apart from parents equipped with knowledge in managing finances and allowance. Are the students at traditional Muslim School able to coordinate his finances in traditional Muslim School? Based on the result of the research, it can be described as follows: the concept of someone's financial literacy can be seen from the his/her cognitive process or knowledge which he has in managing finance, and his/her attitudes toward personal finance that will affect his financial behavior or decision in managing finance. From the existing theory, it is adapted based on basic knowledge as well as financial attitudes for teenagers with age of 13-18 years. A review of financial literacy for students at traditional Muslim School of Syaichona Kholil Bangkalan District is appraised by simplicity and mutual sharing among fellow who is able to maintain an individual life as a social creature in the environmental diversity of the community. This sense of solidarity and kinship is needed to bring students at traditional Muslim School into real life after they no longer live in traditional Muslim School of Syaichona Kholil Bangkalan Regency. Keywords: Financial Literacy, Traditional Muslim School, Syaichona Kholil

Analisis Fatwa DSN-MUI Nomor 25/III/2002 Terhadap Penetapan Ujrah Dalam Akad Rahn Di BMT UGT Sidogiri Cabang Waru Sidoarjo M. Zainuddin Alanshori
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Sharia financial institutions are financial institutions that not only prioritize profit oriented, but also a financial institution that also puts the public good in accordance with the demands of sharia which is the foundation of all Islamic financial institutions. One application is to implement a moral and spiritual based service. This field research will answer the question. First, how is application of ujrah determination in contract of rahn in BMT UGT Branch Sidogiri Waru Sidoarjo? The second, how is the analysis of the DSN-MUI fatwa NUMBER 25/III /2002 on the determination of ujrah in the contract of rahn in BMT UGT Branch Sidogiri Waru Sidoarjo? Data collection techniques used are interview, document review, and observation, then analyzed by using descriptive analysis method, with deductive thought pattern, that is theory of rahn, ijarah, and fatwa of National Sharia Council (DSN) with general characteristics and then linked with the facts on the ground about the fatwa of DSN-MUI NUMBER 25/III/2002 on the establishment of ujrah in the contract of rahn in BMT UGT Branch Sidogiri Waru Sidoarjo with special characteristics. From the results of the study, the author concludes the application of the determination of ujrah in the covenant of rahn in BMT UGT Branch Sidogiri Waru Sidoarjo, namely the determination of ujrah through two contracts, namely rahn and ijarah contract. The procedures for the implementation of the contract are as follows: Rahin (customer) comes to murtahin (BMT) while delivering marhun (collateral goods) then the goods will be estimated. As a result of this, the rahin will be subject to administrative costs. Then rahin signs the agreement or contract of rahn. After that, to entrust the goods hock, rahin must implement contract of ijarah (contract to rent place). Consequently it arise ujrah. In this case, it means that customer must implement two barrage of contract. The determination of ujrah applied in BMT is not in accordance with the Fatwa DSN-MUI NO: 25/DSN-MUI/ III/2002 because the determination of ujrah is determined from the amount of the customer’s loan, while the difference is the discount given to the customer for applying smaller loan. The determination of discount is determined from ujrah or ijarah fee charged to the customer. This discount is calculated based on the percentage of estimated value of customer’s loan amount. Keywords: Ujrah Determination, Rahn Contract, DSN-MUI Fatwa

Pemberdayaan Wakaf Uang Sebagai Upaya Peningkatan Kesejahteraan Masyarakat Moh. Ah. Subhan ZA
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Waqf is a form of worship that has a high sense of solidarity towards human beings. Its existence has greatly helped the development of proselytizing in Islamic countries. But, in the implementation of the waqf is limited only in the construction of worship and education places. This is because the understanding of most people who say that waqf can only be done with immovable property such as land. Whereas on the other hand, there are other ways of waqf that has far more great benefit than immovable object, that is waqf of money. The waqf of money is a strategic step to improve the welfare of the community by investing in Islamic financial institutions with the principle of profit sharing (mudharabah and musyarakah), rent (Ijarah), murabahah or by opening a business. The results of the management of money waqf are then used for social purposes such as to improve Islamic education, Islamic hospital construction, assistance of economic empowerment of the community as well as the aid of religious facilities and infrastructure. After understanding the great potential of the money waqf, it is necessary for us to do. First, we must change the understanding of the waqf conception that has been believed by the Indonesia community up till now that waqf is limited to the immovable endowments. Second, the socialization on existence of waqf money along with its concept to society is has to be done. Third, the certificate of money waqf should not be with a large nominal value. There should be at least a fraction of 20,000, 10,000 or even 5000, so that community participating in this money of waqf becomes more. Fourth, the benefits of productive endeavor of the waqf fund should be immediately channeled to the eligible community as it relates to the belief of waqif and so that the community knows about the benefits of the money waqf soon. Fifth, the disbursement of profit to the poor should not only be money, but also a business that can elevate their economy. Sixth, management of money waqf should not only be in sharia financial institutions, but also in the community such as mosques, madrasah or non-governmental organizations. In this way, it will facilitate the scope of the community and can increase the amount of community participation in waqf. Keywords: Money Waqf, Cash Waqf, Community Prosperity

Mobilisasi Tabungan Antara Keuangan Formal Dan Informal Dalam Sistem Keuangan Syariah Misbahul Khoir
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Islam as a rule of life (nizam al-hayat) governs all sides of human life, including in terms of economic transactions, in doing saving activities too. So it also affects the institutions that receive savings funds. The definition of the Islamic financial system itself is a financial system that channels between parties who need funds and parties who have excess funds through financial products and services in accordance with the principles of sharia. The sharia principle is a principle based on the teachings of the Qur'an and Sunnah. In the Indonesian context, sharia principle is the principle of Islamic law in banking and finance activities based on fatwa issued by institutions that have authority in the establishment of fatwa in the field of sharia. From the background, the above description contains two important points. First, how is way of saving and investing from an Islamic point of view. Second, what is definition of Islamic Financial System. Both of these are first step in describing as problem in the scope of savings mobilization between formal and informal finance in the Islamic financial system. Islam forbids allowing idle assets, and encourages every wealth that we have to invest in the real sector. Saving is not a disbelief of the existence of sustenance from Allah SWT. Saving is a good management process of the provision of Allah SWT as a reflection of the attitude of our trust for sustenance given by Allah SWT. So it can be concluded, in the teachings of Islam, the saving is effort on the alert and as part of the household financial management process. By saving we have a time-forward perspective because it not only looks at short-term expenditures, but has made predictions of preparation for the future. Saving is part of self-control. By saving, it means that we are not carried by lust to meet the fulfillment of present or short-term satisfaction, but to control the fulfillment of our desire to be able to meet the needs of the future which is much more important. Saving is not a barrier for a person to give alms or zakah. People whose faith is strong and accustomed to saving then he will be able to expel zakah well and give alms more. People who are used to saving means having good financial planning. If so, the funds that he has will be more optimal, so will be able to pay zakah well and give alms more because the funds are well managed. Keywords: Saving Mobility, Formal and Informal Finance, Sharia Financial System

Menelisik Hukum Jual Beli Kredit Melalui Kajian Tafsir Al-Quran Khozainul Ulum
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

In fulfilling the needs, human beings tend to do various ways and always looking for ease. In the context of the fulfillment of economic needs, for example, not everyone can get easy access to be able to get the needs. The purchasing power of each person always refers to the stability of the amount of income earned every day or every month. Therefore, it is not surprising that payment system in transaction of buying and selling that try to make easy for consumer to get what is wanted, that is credit payment. In Islam, payments in credit transactions are known as nasīah. This paper will trace the arguments of the Quran that are related to the payment of sale and purchase on credit. From the Quranic interpretation of sura al-Baqarah verse 282 and 283 above with respect to the transaction on credit, it can be summarized as follows. First, the transaction on credit in Islam is not forbidden and not makruh. In other words, it is allowed even though the price of goods sold in credit is more expensive than the price in cash. Second, in a transaction on credit, it is ordered to make record and witness to the requierments and conditions of the transaction. The purpose of these records and testimony is to safeguard the rights of each transactor and to avoid disputes in the future. In this case, ulama have difference on the form of such recording and testimonies. One side believes that the order is obligatory (wajib), and the other side thinks it sunnah. According to me, after seeing the purpose of record and testimony of the above transactions, the record and testimony in the transaction is wajib.Third, transaction made in cash (yadan bi yadin), according to the author, is also required to record and testimony. This is a form of caution, because at the moment there are many disputes in transactions that arise in the community, even though they have done the recording and testimony. Fourth, note of treaty and the receipts included in each transaction at the present have an important meaning to safeguard the rights and obligations of each party conducting the transaction. Moreover, note of treaty and receipt are a valid and concrete evidence explaining the truth of the transaction. Keywords: Credit Sale, Quranic Interpertation Approach

Manajemen Pembiayaan Bank Syariah: Sebuah Perkenalan Achmad Lubabul Chadziq
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

The two main functions of banking are fund raising and channeling of funds. Distribution of funds in conventional banks with those contained in Islamic banks has an essential difference, both in terms of names, contracts, and transactions. In the conventional banking, channeling of this fund is known as credit while in sharia banking called as defrayal. Unlike the definition of credit that requires the debtor to repay the loan by giving interest to the bank, the defrayal based on sharia principles, the loan repayment with profit sharing is based on the agreement between the bank and the debtor. For example, defrayal with the principle of sale and purchase which is intended to buy goods, while those who use the principle of lease is intended to obtain services. The profit-sharing principle is used for cooperative efforts aimed at obtaining goods and services at once. Financing is a very important activity because with the financing, it will be obtained the main source of income and become a supporting case of the bank business continuity. Conversely, the management of bank which is not good will cause problems and cessation of business bank. Therefore, it is necessary to have a good sharia-financing management so that the distribution or financing to the customer can be effective and efficient in accordance with the objectives of the company and Islamic sharia itself. In this paper, author tries to explain how the concept of sharia financing management itself so that it is expected, both writer, colleague, student, and the public can better understand the management of Islamic finance. Keywords: Financing Management, Sharia Bank

Menelusuri Metodologi Ekonomi Islam Abdel-Rahman Yousri Ahmed Ahmad Ubaidillah
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

In recent years, we have witnessed a high interest in the study of methodology in the field of Islamic economics. Works in the form of books, journals, or articles on methodologies have developed rapidly over the past two decades. People’s interest binding up in Islamic economics in the field of methodology is caused by several factors, among which there are those who think that the economy is not going well. Poverty still exists. Unemployment is growing along with high inflation and hardly any reliable solution to the depression of the local economy, even the regional financial crisis. Another reason for the revival of interest in the field of economic methodology is that economists, in their efforts to instill a positivistic paradigm of natural science into economics, tend to break the science of philosophy that raises ethical and moral issues relating to human goals and behavior. This paper will attempt to answer the question: what is the Islamic economic methodology offered by Abdel-Rahman Yousri Ahmed and what should the Islamic economic exponents do in the formulation of Islamic economics theory? This type of research is qualitative with the approach of figure thinking. The data collection technique is done by reading the works of Abdel-Rahman Yousri Ahmed and some supporting writings of the research. The result of study shows that the commitment to make the theory of Islamic economics must be realized into the form of blend between Sharia rules and Islamic values into postulates or axioms. The resolving of various problems, the process of economic analysis, and the formulation of rules that explain Islamic economics, should be based on the postulates or the axioms. The empirical experience of Islamic economics is a mandatory requirement for formulating empirical theory. Islamic economics scientific theory consists of three main elements: definition or terminology, postulates (axioms or assumptions), and hypotheses. From an Islamic perspective, definitions and postulates which are composed and made in accordance with Islamic and Shari’a values, should be ensured to show the character of the Islamic hypothesis that culminates in the theoretical work. The historical experience of Islamic economics in the past will greatly help modern Islamic economics. The Islamic economics applicability depends heavily on using correct methodology in formulating theory. Keywords: Islamic Economics Methodology, Abdel-Rahman Yousri Ahmed

Mekanisme Pengelolaan Dana Tabarru’ Asuransi Syariah Prudential Life Assurance Muhammad Kambali
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

Sharia Insurance according to a binding ruling in religious matters (fatwa) of the National Shari'ah Board of the Indonesian Ulama Council no: 21 /DSN-MUI/ X / 2001 is a mutual effort to help among a number of people/parties through investment in assets or tabarru' which provides a pattern of return to face certain risks through engagement in accordance with the sharia. PRUlink sharia is an insurance product associated with sharia-based investment. PRUlink Syariah is designed to meet the society's need for future financial designs in accordance with Islamic principles of sharia. There are two types of product of PRUlink Syariah insurance, namely PRUlink Syariah Investor Account and PRUlink Syariah Assurance Account. Kind of Product in PRUlink Syariah is contract between policy holders using contract of tabarru which is called hibah and the owner of the policy/participant premises sharia insurance company using contract of tijarah called wakalah bin ujrah. In sharia insurance there is a surplus sharing that will be distributed to customers calculated at the end of the calendar year. This can be obtained if there are more funds than tabarru' accounts that have been reduced by claims and debt to the company if any. How is PRUlinksyariah managed in Prudential? The result of the research shows that PRUsyariah premium management in Prudential is separated by two accounts, namely tabarru' account and investment account. The own fund is managed by Eastpring Investment, that is manager company from Asia prudential, while allocation of fund is invested in stocks and obligation which is in accordance with sharia principles contained in the Jakarta Stock Exchange. For the choice of investment in PRUsariah, there are three options of investment, namely Sharia-Rupiah Equity Fund, Sharia-Rupiah Managed Fund or Sharia-Rupiah fixed Income fund, in accordance with the choice of the next participant. From the investment result the participant agrees to pay tabarru’ contribution directly input into tabarru' account. Tabarru’ funds are fully owned by participants and used to pay claims participants claim at any time, but if there is tabaaru’ funds excess with claims total in one year as of 31 December paid, then tabarru’ surplus or that is called surplus will be distributed participants that meet the requirements to get the surplus. Keywords: Tabarru’ Fund Management, Sharia Insurance, Prudential Life

Perkembangan Dan Dinamika Pasar Sukuk Domestik: Sebuah Kajian Agenda Dan Kebijakan Ayief Fathurrahman
JES (Jurnal Ekonomi Syariah) Vol 2, No 2 (2017): September
Publisher : Universitas Islam Lamongan

One of Islamic financial sectors that attract much interest from the business community around the world is the global sharia obligation (sukuk) market. Sukuk has become an important instrument in sharia financial system, both as a financing instrument and investment. This instrument grew rapidly along with the growth and development of other conventional financial instruments. This estimation is based on the large number of infrastructure projects from the Gulf region and across the Muslim world seeking capital for development. This paper tries to answer the question: What are the factors that led to the issuance and development of sukuk in three countries, namely Indonesia, Malaysia, and Turkey? The result shows that government policy and agenda in order to develop sukuk can be concluded that the issuance of sukuk from three countries Indonesia, Malaysia and Turkey is influenced by several factors. However, the most dominant factor, even the factor that has always been the cause of the increased issuance of sukuk in three countries is the regulatory or policy factor, especially regarding the tax on sukuk and the existence of strong legal infrastructure as an umbrella of sukuk practice in a country. It can be said that the smaller the tax on the issuance of sukuk the more sukuk will be published. Then the second element of the regulatory factor is the existence of security guarantees in its implementation from the side of positive law imposed in a State. This factor is also very important especially in cases in Indonesia. With the legal clarity, there is no slit in the weakness of sukuk when compared with bonds. It is different from the two countries above, the advancement of sukuk issuance apart from being influenced by regulatory factors, Malaysia seems to be more benefited by the perception of the global community that Malaysia has become the Islamic economic and finance center in the world, so Malaysia is considered more experienced in this sector. This is a factor that may be considered by global investors, so that Malaysia is to be the right destination for sharia-based investment. Keywords: Sukuk Development, Indonesia, Malaysia, Turkey

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Contact Name
Khozainul Ulum

Contact Email
jesunisla@gmail.com

Phone
+6282244470719

Journal Mail Official
jesunisla@gmail.com

Editorial Address
Jl. Veteran 53A Lamongan

Location
Kab. lamongan,

Jawa timur

INDONESIA

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Abstract

Home Page

OAI Link

Editorial Team

Contact

Reviewer

Google Scholar

Contact Name Khozainul Ulum

Contact Email jesunisla@gmail.com

Phone +6282244470719

Journal Mail Official jesunisla@gmail.com

Editorial Address Jl. Veteran 53A Lamongan

Location Kab. lamongan, Jawa timur INDONESIA

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Abstract

Contact Name
Khozainul Ulum

Contact Email
jesunisla@gmail.com

Phone
+6282244470719

Journal Mail Official
jesunisla@gmail.com

Editorial Address
Jl. Veteran 53A Lamongan

Location
Kab. lamongan,

Jawa timur

INDONESIA