Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah
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.
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<![CDATA[ISLAMISASI ILMU DAN LANGKAH-LANGKAHNYA (KAJIAN EPISTIMOLOGI DAN METODOLOGI) ]]>
<![CDATA[Azidni Rofiqo dan Abna Hanif Novel]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1161
<![CDATA[: Islamization of science is a very important study, it appears in the middle of the Muslim community who lost their identity longer. The idea of Islamization of science was first raised by al-Faruqi when meeting The International Institute of Islamic Thought in Washington in 1981. The Islamization of science in this paper begins with the definition of science, followed by the characteristics of science, the process of knowledge, and the process of Islamization of science knowledge. The type of this research is descriptive qualitative research using primary data that is book written by Al Attas, Al Faruqi, and secondary data that is from book, journal, supporting article. The results of this discussion indicate that science comes from qouliyah and kauniyah verses. To save the Muslims from wersternisasi then the Islamization of science should be disseminated to the community, especially among the Muslim educated]]>
<![CDATA[LANDASAN ETIKA DALAM EKONOMI ISLAM ]]>
<![CDATA[Rina Desiana]]>;
<![CDATA[Noni Afrianty]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1166
<![CDATA[Every economic system is certainly based on the ideology that provides the foundation and goal on the one hand and the axioms and principles on the other. Every economic system create a framework in which a socio-economic communities can take advantage of the natural resources and human for the sake of production and distribute them for consumption. In this case, Syed NawabHaider Naqvi transform the ethical values of Islam into a set of axioms, that is tauhid (Unity), equilibrium, free will, and responsibility. A set of axioms can be used as a reference in formulating economic behavior consistent. Axiomatic approach in Islamic economics is an analytical tool used to draw up the basic elements of Islamic economics. With sourced from the Al-Qur’an and the Hadith, the Islamic ethical axiom set has been built to meet the five characteristics logically fundamental axioms of the system.]]>
<![CDATA[PEMIKIRAN EKONOMI UMAR BIN KHATHTHAB TENTANG KEBIJAKAN FISKAL ]]>
<![CDATA[Esti Alfiah]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1162
<![CDATA[Economic Policy of Umar bin Khattab's on fiscal policy makes progress for Muslims. State income consists of various zakat as taxes, 1/5 of spoils of war, jizya, kharaj, and 'ursyu. Fund management from various sources of funds is well managed, specific, and responsibility by him. Umar did not walk alone set it, he founded a financial institution that is Baitul Mal denggan equipped department needed so that the economy remains stable. Umar's behavior which can be taken for example to become a leader in economic matters is deliberation, establishing departments as needed, prioritizing what is the main rights, issuing policies by looking at the welfare of others, caring for society, putting people in work in accordance with their fields, the economy is said to be stable if the income is small compared to expenditure.]]>
<![CDATA[WAWASAN AYAT-AYAT AL-QUR’AN DAN HADIS TENTANG PRODUKSI ]]>
<![CDATA[Riyani Fitri Lubis]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1167
<![CDATA[Production is a series of activities to produce goods not only for individuals but the community and other creatures aimed at the benefit. A series of activities are conducted in accordance with the guidance of Allah and the Messenger and the freedom to manage the various elements in production are given authority to man, but ownership is held by God. If done in accordance with the guidance it will be reward obtained. Humans have been given resources and knowledge, capital or property so that it can perform production by organizing into the organization so that better in producing. Allah also has clearly affirmed that humans are given privileges. Therefore work hard by using Reason and in accordance with the provisions of Allah and the Messenger because everyone has a responsibility to fellow Muslims in particular.]]>
<![CDATA[MODEL DASAR KONSEP PASAR DALAM PERSPEKTIF EKONOMI ISLAM ]]>
<![CDATA[Suprihatin Suprihatin]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1163
<![CDATA[The root cause of the difference in economics is the difference of the viewpoint (insight) in seeing the world. The viewpoint of empiricism makes the source of knowledge only to experience and reason alone, so in axiology the value of the benefit it develops is based only on physical sensitivity. The point of view of idealism, departing from the developed postulates of reason and revelation. Axiologically, this science is developed to respond to physical happiness maupn non physical, worldly and ukhrowi. But in the standpoint of idealism there is still a difference of viewpoints in seeing the world. Some can still dialogue with the value of empiricism, others reject the value of empiricism. This paper illustrates that the source of economic science consists of empiricism, reason and revelation that produce a market concept that considers the human needs physically and spiritually comprehensively within the scope of microeconomics.]]>
<![CDATA[PEMIKIRAN EKONOMI ABU YUSUF DALAM KITAB AL-KHARAJ ]]>
<![CDATA[Martina Nofra Tilopa]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1168
<![CDATA[The economic idea of Abu Yusuf pointed out is concerning State and economic activity, kharaj (Taxation), public finance and price mechanism.. He always stressed the importance of meeting the needs of the people and developing various projects that are oriented towards the general welfare. Next on taxation, in setting tax rates he recommends the use of the system muqasamah (proportional tax) than the system Misahah (Fixed Tax). In the case of kharaj administration, Abu Yusuf rejects the practice of taqbil (qabalah). Taqbil is a kharaj collection system where a person is usually from a local inhabitant, volunteers to the ruler to be responsible for collecting and gathering kharaj in his territory. Furthermore, on public finances he believes that State Revenue in Daulah Islamiyah is divided into three categories, namely ghanimah, adaqah, and fa'I treasures (jizyah, 'usyur and kharaj). And in the price mechanism he argues that prices may remain expensive when supplies are abundant while goods will be cheap even if inventory is reduced.]]>
<![CDATA[REPOSISI NEGARA DALAM PASAR: ANALISIS KRITIS TERHADAP ASUMSI INTERVENSI PASAR OLEH PEMERINTAH PERSPEKTIF EKONOMI ISLAM ]]>
<![CDATA[Khairuddin Wahid]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1159
<![CDATA[Inspired by reading of ideas and efforts of many Islamic economic experts in reconstructing a newconcept of Islamic economic (known as hidden pearl) to be adjusted with the development of moderneconomy, as alternative economic system, which is expected to give sophisticating answers for thecurrent economic problems which continuously become more complex and beyond conventionaleconomic theories. As the consequence, unsynchronized terminologies appear. In fact, the terminology(intervention) is usually used more in politics, getting involved in other parties’ business. Therefore, itcreates a negative sense or interpretation.This research tries to offer a new and more proper term forsubstituting intervention with controlling. The Islamic economy, the government control over market iscomprehensive, integrated and sustainable. In social science perspective, this concept is closely similarto social disorder. In terms of market, the controlling mechanism are: (1) preventive, (2) curative, (3)repressive. Therefore, it is considered to be important to have a transparent, honest and fair legalprocesses.]]>
<![CDATA[ISU-ISU DINAR DAN DIRHAM ]]>
<![CDATA[Fatma Khalieda]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1164
<![CDATA[Lately there dinars are very active in Malaysia. They argue that if this return is achieved, all modern economic diseases such as inflation, credit, and unemployment will be resolved. M. Syafii Antonio says the current banknote system opens the door to fraudulent acts carried by financial institutions on Wall Street. That we should go back to the golden system where the currency is made of gold and tighten the monitoring system and urge Muslim countries to return to the "Gold Dinar" as a single currency. in this journal discusses the dinar and dirham, its use from time to time, as well as the reasons put forward by some economists against the use of dinar and dirham agreement. conclude that nothing wrong in the use of fiat money as long as it is closely monitored by the government. Because Rasulullah also never justify to keep using the dinar and dirham as currency. Because the use of dinar and dirham does not guarantee will not be inflation.]]>
<![CDATA[MEMPERSIAPKAN DAYA SAING LULUSAN PROGRAM STUDI PERBANKAN SYARIAH MELALUI KURIKULUM KKNI ]]>
<![CDATA[Yosy Arisandy]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1160
<![CDATA[The rapid growth and development of sharia financial institutions (especially Islamic banks) have apositive impact on the increasing demand for human resources (HR) sharia. To meet the needs ofqualified, professional, and sharia human resources in accordance with the needs and expectations ofthe Islamic finance industry, the participation of various parties is required. One of the highcontributing parties is Islamic religious college (PTAI) through Islamic economics majors. Islamiceconomics majors must play an active role in preparing qualified and professional Islamic sharia so asto meet the needs and expectations of the Islamic finance industry. In building the competitiveness ofgraduates of Islamic Banking Prodi can be supported through KKNI curriculum with stages: 1.Determining the profile of graduates, 2. Creation of Learning Outcomes formulation consisting ofstages Material Selection (Extent, Depth, Level of ability to be achieved), Matrix of learningachievement study materials, the concept of subject and the amount of SKS, 3. Concept integratedcourses and the end result of curriculum structure and instructional design (new curriculum document).]]>
<![CDATA[PERANAN KEBIJAKAN FISKAL DALAM SEBUAH NEGARA ]]>
<![CDATA[Desi Isnaini]]>
<![CDATA[ Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah Vol 3, No 1 (2017) ]]>
Publisher : <![CDATA[Faculty of Economics and Islamic Business, UIN Fatmawati Sukarno Bengkulu ]]>
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DOI: 10.29300/aij.v3i1.1165
<![CDATA[Fiscal policy is an important component of public policy. Public policy is a tool to achieve the welfare of human life. Fiscal policy is the adjustment in the income and expenditure of government asset out in the budget revenue and expenditure is shortened state budget to achieve the desired economic stability is generally setin the development plan. In Islam fiscal policy include the material and spiritual well-being based on moral values.The roleof fiscal policyin general is for the allocation of natura lresources, the distribution of income and economic stability, but in Islam there are differences in fiscal commitments with three additional roles that establish economic equality, forbids the paymentof interestand help the local economy is less developed. Policies can be done with development accompanied by justice and stability.]]>
