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Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah
Published by Universitas Islam Negeri Fatmawati Sukarno Bengkulu
ISSN : P2476877     EISSN : E2621668     DOI : https://doi.crossref.org/servlet/home
Core Subject : Religion, Economy,
Religion Economics, Econometrics & Finance
Focus Al Intaj : Jurnal Ekonomi dan Perbankan Syariah is designed to provide a forum for researchers who focus on Islamic economics and banking, covering current issues in Islamic economics and banking, Islamic philanthropy, and Islamic finance. Scope The scope of this journal includes: 1. Islamic Economic 2. Islamic Accounting 3. Islamic Philanthropy 4. Islamic Bussines Ethic 5. Islamic Insurance 6. Islamic Microfinance 7. Islamic Capital market 8. Sharia Financial Banking.
Arjuna Subject : Ilmu Ekonomi, Ekonometrika dan Keuangan (semua kategori) - Ilmu Ekonomi, Ekonometrika dan Keuangan (Lain-Lain)
Articles 7 Documents
 1 
Search results for , issue "Vol 2, No 1 (2016)" : 7 Documents clear
Arbitrase Syariah Sebagai Solusi Sengketa Bisnis di Indonesia Edi Riyanto
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1104

Abstract

This article discusses the position of the Board of Arbitration Muamalat Indonesia (BAMUI) in Indonesian positive law and political laws of Indonesia. When a business is experiencing a dispute while the company has no strong legitimacy, it is possible that the dispute can not be resolved. The existence of Muamalat Indonesia Arbitration Board has a legal basis and enables other institutions outside the judiciary to be a referee / judge in the settlement of disputes by the parties, it can be seen from the provisions of law No. 14 1970 article 3, paragraph 1 of Law No. 20 in 1999. This arbitration regulation is a solution step in the economy worldto reduce the accumulated burden of the dispute submitted to the court. The political side of Islamic law which is reflected in Act No. 30 of 1999 on Arbitration is an alternative dispute resolution instrument so that it ease the burden on the courts. The arbitration itself is a solution that also ever happened in the time of Caliph ‘Ali bin AbiTalib. So it can be said that the enactment of this arbitration regulation is a step forward to reduce the accumulated burden of the dispute submitted to the court.
siklus Kontrak Bursa Komoditas Dalam Presfektif Hukum Ekonomi Islam Efrinaldi Efrinaldi
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1109

Abstract

In futures trading the cycle of contract and types of transactions appear as a pure trade, which reduces the risk to make a profit from the difference between buy-sell, as a result of price fluctuations on the commodity being traded. Price fluctuations are predictable and the transaction begins with an analysis, while risk can be protected. Cycle contracts and the types of transactions in goods that are physical and on the spot market can be tolerated in Islamic economic law. The types of trade (al-tijarah) has been set in Personality ‘, because it forms the transaction on the spot market which has also been tolerated in the time of Prophet Muhammad. Spot market, such as transactions in agricultural products, livestock, minerals, handicrafts, industry, and others. While transactions in services that are non-physical, eg lease (al-Ijara) and wage-hired. While the trade object is basically objects that have economic value to the availability of goods during the transactions. In a review of Islam, this also applies to goods that are not available or without presenting the goods when the transaction, with the provision that ordered the concrete object properties. With concern to ba’i assalam or trading for non exist commodities, in the study of economic law of Islam, depending on the seller’s effective control and ability to deliver. Because no protection for the value of goods traded, and the protection of consumer interests from losses and no disappointments at a later date.
Implementasi Ijarah dan Ijarah Muntahia Bit-Tamlik (IMBT) dalam Perbankan Syariah Di Indonesia Miko Polindi
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1105

Abstract

Implementation of Ijarah and Ijarah Muntahia Bit-Tamlik (IMBT) in Islamic banking in Indonesia. Islamic banking in Indonesia has been growing significantly it is shown from the Performa of increasing the number of Islamic financial institutions in Indonesia. The products of Islamic banking has also been increasing with variety type of contracts and more competitive to opt the market and adjustable according to the people need. Among the popular products on Islamic Banking which do not exist in conventional banks are Ijarah and Ijarah Muntahia Bit-Tamlik (IMBT), in this case the author found that the contract of IMBT is a solution in providing the low cost of Loans for Housing to the community, but it is still rarely used in Islamic Banking, because of the lack of knowledge and practical exploration on the IMBT contract.
Konsep Harta dan Pengelolaannya dalam Al-Qur'an Toha Andiko
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1110

Abstract

Understanding wealth (al-mal) in the Qur’an includes food (tha`am), soil (ardhun), and money (dirham). Meaning of senonim with al-mal is qintharah, tsamarun, kanzun, khaza’in, maghanim, al-anfal, mata`, al-khair, and al-turath. According to the Koran, Alloh is the absolute owner of wealth. Wealth as private asset is intended for direct human character and attitude to look for, own, and use it on the right path. Wealth as belonging together meant that all humans have the opportunity to look for wealth, no one is given the right to strict circulation of wealth in the human environment and in every one’s wealth there are parts of others. Function of wealth as a provision for worship, support life, as a test of faith, the support to be a leader, and one of the jewelry of life. Obtaining wealth should not be by way of vanity, its use must be balanced, the management must be careful, honest, sincere, and transparent and able to provide benefits to the community.
Pajak Sebagai Sumber Pendapatan Negara (Analisis Sejarah Penentuan Kadar Pajak Di Masa Umar Bin Khattab Menurut Abu Yusuf dalam Kitab Al-Kharaj Junaidi LBS
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1106

Abstract

Implementation of tax revenue to finance the country has been done by the Prophet’s companions since the time of Umar bin Khattab. Levies taken on the basis of their income which has met a certain amount, the amount must be equal to those who are eligible to pay zakat. Levels are levied based on the levels of zakat obligatory. For trade tax of 2.5% or l / 40, in 40 earnings taken one part of the country that will be used to finance operational tasks to build the country in all its forms. For the agricultural tax is measured by charity crops, which is l / 10 if naturally irrigated and l / 20 if irrigated using a tool, or 10% and 5%, in ten taken one and drawn one in 20. The obligation of the state is measured with the obligations of religion. Only the obligation of the state designated as operational funding and development of the country aimed at all the people, while liabilities towards religion designated as the fulfillment of consumer needs for the poor people.
Pemberdayaan Ekonomi Umat Islam Indonesia Melalui Wakaf Produktif Ahmad Syakir
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1107

Abstract

This article discusses the importance of economic empowerment of Indonesian Muslims through waqf productive. Waqf has been understood by the public merely provides a treasure that is not productive in the form of land / soil to be used as a mosque or school by taking donations from the public, it is this which makes the stagnation of waqf in Indonesia, the waqf productive can be a solution to overcome the stagnation of the development of waqf. The Indonesian Ulema Council has ratified cash waqf, it makes people could donating his money to institutions or organizations entity endowments, other problems encountered in the development of waqf in Indonesia is on the development of management of endowment resources, it is because of the lack of level of professionalism, commitment and an understanding of cash waqf endowments were converted into productive efforts, thus the productive endowments could be the active solution in poverty alleviation and economic improvement of the people.
Penggunaan "Uang Haram" Untuk Ibadah Haji Idwal B
Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 2, No 1 (2016)
Publisher : Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29300/aij.v2i1.1108

Abstract

The jurists have different opinion regarding the use of illicit money for hajj purpose. In this case, their opinion are divided into two groups: First, imam Ahmad ibn Hanbal and his followers (hereinafter referred to as Hanabilah) found pilgrimage with illicit money is not legitimate. Thus, those who carry it out are not rewarded, even sinful. Second, imam Muhammad ibn Idris al-Shafi’i, Malik ibn Anas and Abu Hanifa, and many previous scholars (hereinafter referred to as jumhur jurists) which states that the pilgrimage with illicit money is valid, but illicit, or in the words of Abu Hanifah named as makruh tahrim, Although his obligation to perform hajj is considered as legitimate, but he sinned. Hajj is not haram, but the use of money earned by unclean way is a sinful. Because something that must be attributed with the law may not haram. People who are on pilgrimage is already deemed to have been (rightfully) although his Hajj pilgrimage is not accepted and not rewarding. Although formal legal arguments of the jurists jumhur more powerful, but to anticipate the danger (harm) and the slander that would arise, namely the habit of doing that is haram for something that is halal, which would have a negative impact on themselves, family, and the community at large, then Hanabilah opinion that considers unauthorized person hajj pilgrimage with unclean person is very appropriate and suitable to be applied in the present society. This is useful in order not to get people motivated to do evil / unclean deeds for the sake of the holy Hajj

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