Islamiconomic: Jurnal Ekonomi Islam
Islamiconomic: Jurnal Ekonomi Islam (IJEI) is a periodical scientific publication intended for economists who want to publish their articles in the form of literature studies, research, and scientific development in the field of Islamic economics. IJEI was first published in 2009 which is annually published twice (June and December). IJEI works closely with the Islamic Economist Association (Ikatan Ahli Ekonomi Islam) and Islamic Economic Society (Masyarakat Ekonomi Syariah) which provides editorial members, peer reviewers, and authors, both are professional associations related to IJEI aims and scopes. IJEI invites manuscripts in the areas: Islamic Economics, Islamic Banking, Islamic Business, Islamic Management, and Islamic Finance.
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171 Documents
<![CDATA[MONOPOLI RENT SEEKING DAN DUMPING POLICY DALAM ETIKA BISNIS ]]>
<![CDATA[Nihayatul Masykuroh]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 8, No 2 (2017) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v8i2.77
<![CDATA[Abstract. Monopoly on Rent-Seeking and Dumping Policy in Business Ethics (Study on Muslim Economists’ Opinion). Monopoly on rent-seeking and dumping policy occurs because people leave the moral values in their business. Some people argue that business is purposive to gain the profit. Islam does not prohibit a person from doing business activity, either in the condition there is one seller (monopoly) or there are other sellers. In addition, Islam also does not prohibit a person stocking of goods for inventory purposes. The prohibition of monopoly on Rent-Seeking and dumping policy that caused of tyrannize, maltreat others, and include businesses that are not in accordance with ethics. An economic activity can be regarded as ikhtikar if it meets two conditions; first, the hoarding object is the goods of the community's needs; second; the purpose of stockpiling is to achieve profit above the normal profit.Abstrak. Monopoli Rent-Seeking dan Dumping Policy Dalam Etika Bisnis (Studi Pendapat Para Ekonom Muslim). Monopoli rent-seeking dan dumping policy terjadi didorong oleh realitas bisnis yang mengabaikan nilai-nilai moralitas. Bagi sementara pihak, bisnis adalah aktifitas ekonomi manusia yang bertujuan mencari laba semata-mata. Islam tidak melarang seseorang melakukan aktivitas bisnis, baik dalam kondisi dia merupakan satu-satunya penjual (monopoli) maupun ada penjual lain dan Islam juga tidak melarang seseorang menyimpan stok barang untuk keperluan persediaan. Aktifitas monopoli Rent-Seeking dan dumping policy merupakan suatu aktifitas ekonomi dalam bidang bisnis yang kegiatannya dilarang, karena dapat mendzalimi dan memudharatkan orang lain dan temasuk kepada bisnis yang tidak sesuai dengan etika bisnis. Akan tetapi sebuah aktifitas ekonomi baru dapat dikatakan sebagai ikhtikar jika memenuhi setidaknya dua syarat; pertama, objek penimbunan merupakan barang-barang kebutuhan masyarakat, dan kedua; tujuan penimbunan adalah untuk meraih keuntungan diatas keuntungan normal.]]>
<![CDATA[Cover IJEI Vol 9 No 1 ]]>
<![CDATA[Cover Cover]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 9, No 1 (2018) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v9i1.134
<![CDATA[EVALUATION OF DUAL BANKING SYSTEM IN BANKING IN INDONESIA ]]>
<![CDATA[Amanatun Nisfah Nurun Nikmah]]>;
<![CDATA[Tulus Suryanto]]>;
<![CDATA[Surono Surono]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 11, No 2 (2020) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v11i2.158
<![CDATA[Evaluation of Dual Banking System in Indonesia. Dual Banking System is the application of two banking systems in one banking institution, namely conventional banking and Islamic banking. Indonesia can optimize the dual banking system through strength share and weakness cover, namely Islamic banks are generally superior in terms of a more stable system in the face of market changes but have deficiencies in infrastructure, whereas conventional banks have large market and capital access and more infrastructure complete, but very vulnerable to crises due to the negative factors of economic integration which are already very strong. The superiority of the dual banking system concept is seen in two separate systems that operationally do not affect each other, but have one common goal, namely financial stability that supports economic growth. So, to achieve this goal the two systems can work together in external factors such as access to capital, infrastructure, supervision or clearing systems that can help interbank liquidity.]]>
<![CDATA[Determinant of Sharia Stock price Evidence Sharia Stock Price in Indonesia and Malaysia ]]>
<![CDATA[Syofi Aruni Mafaza]]>;
<![CDATA[Atika Rukminastiti Masrifah]]>;
<![CDATA[Eka Risana Putri]]>;
<![CDATA[Anisa Rosdiana Zein]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 12, No 2 (2021) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v12i2.268
<![CDATA[In attendance of sharia capital market shows that the improvement and development. It is can be considered from the majority moslems on investment. Then, the author attracted to compare the sharia stock price in both country. To determine the sharia stock price in Indonesia and Malaysia, it is caused by external factors and internal factors. The author attracted to analyze the determinant of stock price in both countries,the variables and systematic risk, that is EPS, BVPS, Dividend, and Beta. The researcher used panel regression in analyze nine companies in Indonesia and Malaysia. The result from this study shows that the fundamental factors which consist of EPS, BVPS, dividend, and beta have not significant impact on the sharia stock price in Indonesia although in Malaysia. They are many reason to explain the result of study. First reason, we used sharia stock in Indonesia which represented by JII and Malaysia which represented by FBHSM where both of capital market are sharia which the companies did not see on profit to determinant sharia stock price. Second reason, it is totally different, when we do the research in sharia stock and if we considered from muslims insvestors perspective we conclude that the muslims investor more to prioritize the religious aspect than the other aspect. The different about sharia and conventional capital market are in screening method to determine the stock and sharia stock. Third reason, It is caused by the other factors from external]]>
<![CDATA[PENYEBAB KEMISKINAN DAN CARA MENANGGULANGINYA ]]>
<![CDATA[ITANG ITANG]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 4, No 1 (2013) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v4i1.8
<![CDATA[Kemiskinan merupakan masalah klasik yang mesti dicari penyebab dan penanggulangannya. Diantara penyebabnya ada beberapa faktor yaitu faktor individual, faktor keluarga, faktor sub-budaya (subcultural), faktor agensi, dan faktor struktural dan berdampak pada pengangguran, kriminalitas, kesehatan, putus sekolah dan buruknya generasi penerus. Sedangkan cara menanggulanginya yang dilakukan pemerintah dengan berbagai cara, yaitu dengan program PNPM Mandiri dengan pemenuhan atas sandang dan pangan, penyediaan perumahan layak huni, jaminan kesehatan dan pendidikan]]>
<![CDATA[PRODUKSI, DISTRIBUSI, DAN KONSUMSI DALAM ISLAM ]]>
<![CDATA[WIDYA SARI]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 5, No 2 (2014) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v5i2.24
<![CDATA[Pola konsumsi dan perilaku produksi menentukan roda perekonomian. Al-Qur’an sebagai sumber ajaran, memiliki ajaran tentang konsumsi, produksi dan distribusi disamping aktivitas-aktivitas perekonomian lainnya. Dalam konteks produksi, tentu saja produsen muslim sama sekali sebaiknya tidak tergoda oleh kebiasaan dan perilaku ekonom-ekonomi yang bersifat menjalankan dosa, memakan harta terlarang, menyebarkan permusuhan, berlawanan dengan sunnatullah, dan menimbulkan kerusakan di muka bumi. Walau bagaimanapun, secanggih alat untuk menghitung nikmat Allah pasti tidak akan menghitungnya.Dalam konseptual konsumsi ada beberapa prinsip yang harus dipatuhi oleh konsumen muslim, yang antara lain : prinsip halal dan baik, prinsip ketiadaan mengikuti hawa nafsu, prinsip sukur.Sistem ekonomi Islam menawarkan sistem penditribusian ekonomi yang mengedepankan nilai kebebasan dalam bertindak dan berbuat dengan dilandasi oleh ajaran agama serta nilai keadilan dalam kepemilikan yang disandarkan pada dua sendi, yaitu kebebasan dan keadilan]]>
<![CDATA[PARADIGMA PEMBANGUNAN EKONOMI; SATU ANALISIS TINJAUAN ULANG DARI PERSPEKTIF EKONOMI ISLAM ]]>
<![CDATA[SYAMSURI SYAMSURI]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 7, No 2 (2016) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v7i2.42
<![CDATA[Abstract. Paradigm of Economic Development; Perspective of Islamic Economics Analysis. The capitalist economic system has failed because the rich exploiting the poor and a socialist economic system justifies the poor seize property of the rich. This problem becomes an important issue for the Muslim economists. Paradigm both the liberal system is exploitative, unfair and treats people not as people. Not pay attention to moral values and akhlaqs, a dichotomy between religion and economics, make man a slave of development and not development for human. This paper is a reflection phenomenon of damage to the environment, social inequality and poverty not been abated. So the liberal economic theories and concepts need to be reviewed by presenting a new economic development concept that comes from revelation that is the Quran and hadith. Finally, from the discussion can be concluded that economic development can not be achieved except with implementing Islamic guidance in everything. And the nature of development must necessarily multi-dimensional, included the gratification of physical and ruh. Economic development must also be able to create a balance between individual interests and the interests of society, kindness balanced and consistent according the rules of Islam. Measure of the success of development if the concept of caliphate, ‘adalah, and tazkiyah can meet all basic needs of every human being and nature conservation around for the long term future generations.Abstrak. Paradigma Pembangunan Ekonomi; Satu Analisis Tinjauan Ulang Dari Perspektif Ekonomi Islam. Kegagalan sistem ekonomi kapitalis yang membenarkan orang kaya mengeksploitasi orang miskin, dan sistem sosialis membenarkan orang miskin merampas harta orang kaya menjadi satu isu penting bagi para ekonom muslim. Paradigma kedua sistem liberal tersebut bersifat eksploitatif dan tidak fair serta memperlakukan manusia bukan sebagai manusia. Mengesampingkan nilai moral dan akhlak, memisahkan antara agama dengan ekonomi, dan menjadikan manusia hamba pembangunan, bukan pembangunan untuk manusia. Makalah ini merupakan satu refleksi fenomena dari kerusakan alam, ketimpangan sosial, kemiskinan yang tidak berkunjung reda. Sehingga teori dan konsep ekonomi liberal perlu ditinjau ulang dengan menyajikan satu konsep pembangunan ekonomi baru yang bersumber dari wahyu yaitu al-Quran maupun hadith. Akhirnya dari pembahasan dapat disimpulkan bahwa pembangunan ekonomi tidak akan dapat dicapai melainkan dengan menjalankan ajaran Islam secara kaffah, dan sifat pembangunan mestilah multi dimensi yang merangkumi pemuasan secara fisik maupun ruh. Termasuk pembangunan ekonomi juga mesti dapat menciptakan keseimbangan antara kepentingan individu dan kepentingan masyarakat, kebaikan yang seimbang dan konsisten sesuai kaedah-kaedah agama Islam. Tolak ukur keberhasilan pembangunan ini apabila tuntutan khilafah, ‘adalah dan tazkiyah dapat memenuhi seluruh keperluan dasar setiap insan dan pelestarian alam sekitar untuk jangka panjang generasi selanjutnya.]]>
<![CDATA[Feasibility Study Program Zakat Community Development Studi Kasus: Desa Mekarsari, Kabupaten Garut ]]>
<![CDATA[Elis Nurhasanah]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 10, No 2 (2019) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v10i2.146
<![CDATA[Abstract. Feasibility Study of Zakat Community Development Programs Case Study: Mekarsari, Garut. This paper assessed the feasibility of community-based zakat (zakat community development) recipients and proposing relevant empowerment programs to alleviate mustahiq community conditions in Mekarsari Village, Garut District. Assessment tool used in this research adopted by Puskas BAZNAS was Zakat Village Index (IDZ). Result showed that Mekarsari Village reached 0.55, with the score of economic dimension index reached 0.39, 0.54 for the health dimension, 0.64 for the education deimension, social and humanitarian dimension and da’wah dimension are 0.55, 0.68 respectively. Thus, Mekarsari Village in Garut District cauld be considered for assistance by zakat fund based on calculation of IDZ. The empowerment program relevant to the condition of the mustahiq community in Garut District was community economic improvement through empowerment of economic potential owned based on consideration of the value of the economic dimension had the lowest value of the five IDZ variable. Abstrak. Feasibility Study Program Zakat Community Development Studi Kasus: Desa Mekarsari, Kabupaten Garut. Artikel ini bertujuan mengukur kelayakan mustahik berbasis komunitas (Zakat community development) dan mengusulkan program pemberdayaan yang relevan untuk mengurangi kondisi komunitas mustahik di Desa Mekarsari, Kabupaten Garut. Alat ukur yang digunakan dalam penelitian ini diadopsi dari Puskas BAZNAS yaitu Indeks Desa Zakat. Hasil menunjukan bahwa Desa Mekarsari memiliki nilai IDZ 0.55, dengan nilai dimensi ekonomi 0.39, 0.54 nilai dimensi kesehatan, 0.64 nilai dimensi pendidikan, dimensi sosial dan kemanusiaan serta dakwah masing masing dengan nilai 0.55, 0.68. Dengan demikian, Desa Mekarsari di Kabupaten Garut dapat dipertimbangakan utnutk dibantu oleh dana zakat berdasarkan hasil perhitungan IDZ. Program yang relevan dengan kondisi komunitas mustahik di Desa mekarsari adalah meningkatkan ekonomi komunitas melalui pemberdayaan potensi ekonomi yang dimiliki berdasar pada pertimbangan nilai dimensi ekonomi yang memiliki nilai terendah dari kelima variabel IDZ.]]>
<![CDATA[ANALISIS ZAKAT PRODUKTIF TERHADAP INDEKS KEMISKINAN, NILAI MATERIAL DAN SPIRITUAL PARA MUSTAHIK ]]>
<![CDATA[Nono Hartono]]>;
<![CDATA[Mohamad Anwar]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 9, No 2 (2018) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v9i2.108
<![CDATA[Abstract. The Analysis of Productive Zakat on Poverty Index, Material and Spiritual Value of Mustahik. This research intend to (1) analyze the changes of mustahik household income after receive assistance from productive zakah funds from Cirebon Zakat Center and (2) identify the characteristics of material and spiritual values of mustahik after obtaining assistance from productive zakah funds from the Cirebon Zakat Center based on the CIBEST model. This study uses a quantitative approach with data collection techniques in the form of observation, interviews and filling out questionnaires. The statistical test and data analysis used are paired data t test and CIBEST model. The results of the study showed that mustahik household income after receiving productive zakah funds experienced a significant change. Before the assistance of zakah, the average household income of mustahik are Rp. 1,110,563, and after getting zakah the average household income of mustahik rise to Rp. 1,653,000. This means that there is an increase in the average household income of mustahik by Rp. 542,437. Based on the CIBEST model, the material and spiritual value characteristics of mustahik after assistance productive zakah funds from Cirebon Zakat Center experienced a change. After the assistance, the number of mustahik households in the category of prosperous households (quadrant I) increased by 47.50 percent. Whereas, number of mustahik households that fall into the material poor category (quadrant II) decreased by 25.00 percent. Likewise, the number of mustahik households included in the category of spiritual poor (quadrant III) and absolute poverty (quadrant IV) fell by 54.55 percent and 90.91 percent respectively. Abstrak. Analisis Zakat Produktif Terhadap Indeks Kemiskinan, Nilai Material Dan Spiritual Para Mustahik. Penelitian ini bermaksud mengkaji perubahan pendapatan rumah tangga mustahik setelah mendapatkan bantuan dana zakat produktif dari Zakat Center Thoriqotul Jannah Cirebon dan mengidentifikasi karakteristik nilai material dan spiritual mustahik setelah mendapatkan bantuan dana zakat produktif dari Zakat Center Thoriqotul Jannah Cirebon berdasarkan model CIBEST. Penelitian ini menggunakan pendekatan kuantitatif dengan teknik pengumpulan data berupa observasi, wawancara dan pengisian kuesioner. Adapun uji statistik dan analisis data yang digunakan adalah uji t data berpasangan dan model CIBEST. Hasil penelitian menujukkan bahwa pendapatan rumah tangga mustahik setelah mendapatkan bantuan dana zakat produktif mengalami perubahan yang signifikan. Sebelum adanya bantuan dana zakat, rata-rata pendapatan rumah tangga mustahik adalah Rp 1.110.563 dan setelah mendapatkan bantuan dana zakat rata-rata pendapatan rumah tangga mustahik naik menjadi Rp. 1.653.000. Artinya terjadi peningkatan rata-rata pendapatan rumah tangga mustahik sebesar Rp. 542.437. Berdasarkan model CIBEST, karakteristik nilai material dan spiritual mustahik setelah mendapatkan bantuan dana zakat produktif dari Zakat Center Thoriqotul Jannah Cirebon mengalami perubahan. Setelah adanya bantuan dana zakat, jumlah rumah tangga mustahik yang berada pada kategori rumah tangga sejahtera (kuadran I) mengalami peningkatan sebesar 47.50 persen. Sedangkan jumlah rumah tangga mustahik yang masuk kategori miskin material (kuadran II) menurun 25.00 persen. Begitupun jumlah rumah tangga mustahik yang masuk kategori miskin spiritual (kuadran III) dan miskin absolut (kuadran IV) masing-masing turun sebesar 54.55 persen dan 90.91 persen.]]>
<![CDATA[PENERAPAN PSAK 109 PELAPORAN KEUANGAN AKUNTANSI ZAKAT DAN INFAQ/SHADAQAH PADA LAZISMU ]]>
<![CDATA[Andreani Hanjani]]>;
<![CDATA[Kholifah Nur Azizah]]>;
<![CDATA[Barbara Gunawan]]>
<![CDATA[ ISLAMICONOMIC: Jurnal Ekonomi Islam Vol 11, No 1 (2020) ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian kepada Masyarakat (LP2M) Universitas Islam Negeri (UIN) ]]>
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DOI: 10.32678/ijei.v11i1.159
<![CDATA[The purpose of this study is to know the implementation of PSAK 109 at LAZISMU and to evaluate the suitability of financial report of LAZISMU with PSAK 109. The research method used in this study is descriptive qualitative. This research was conducted at LAZISMU and the information of the research was obtained from interviews and documentation.The results of the study show that LAZISMU mostly implements PSAK 45 about the financial report of non-profit entities where the profits are not obtained through business but are obtained from social and humanity. In reporting the financial report, LAZISMU only implements the program summary that records each zakat and infaq / sadaqah fund and the percentage given to each asnaf. This is contrast with the implementation of PSAK 109 where the record of financial report consists of the reports of financial position, changes in funds, changes in assets under management, cash flow and notes on financial statements. From the results, it is concluded that the record of financial report at LAZISMU is not fully in accordance with PSAK 109.]]>
