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The area of smallholder oil palm plantations is directly proportional to the amount of waste produced, the Maslahah Theory plays a role here as a way to overcome it. However, with the waste of palm oil skewers on CV. Agro Hijau Aek Torop can make palm oil skewer waste that was once considered waste into a staple material with economic value. This study aims to find out how the impact of the use of oil palm sticks on increasing the income of the community's economic welfare in Aek Torop District. This study uses qualitative research methods. Data collection was carried out through in-depth interviews and then supported by literature studies. Results and research show that waste from palm oil produces finished goods of economic value such as bags, plates, serving hoods & baskets and thus can have a positive impact on the surrounding community by opening new jobs for the surrounding community so that it can increase community productivity and reduce the unemployment rate.

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The economic activities are among the activities that are specically addressed by Islam. And the fields guided by Islam and the Prophet of Islam can be adopted by anyone to get the fruitful results. Many a countries are there on the planet who adopted the Islamic Economy and gained the status of the developed country. The real status of wealth in the Islamic perspective is just a worldly thing like all other things, which will be ended definitely with the ending of this mortal world. But no doubt that all the done deeds in this world will be there in the immortal world whether these are virtues or evils with rewards by Allah Almighty. As knowing that, this world is the biggest factory of mortal lives having unlimited necessities and yearnings of these same lives. And to fulfill the requirements of daily routine lives wealth is needed, therefore it remains in unending circulation throughout the whole national and international economic societies whether designated by Islamic or non-Islamic policymakers. But Islamic teachings prospect a fact phenomenon about finances. [ABSTRACT FROM AUTHOR]

The research objective is to determine the effectiveness of fiscal independence in poverty alleviation based on economic principles, efficiency, effectiveness, independence, and the pattern of regional and central relations. This research uses a qualitative approach, secondary data from the 2019-2021 APBD, and interviews by looking at the economic formula, efficiency, and effectiveness, as well as the independence of regional financial management and analysis techniques with an Islamic economic approach.Kebumen's financial management has not been able to reduce the poverty rate because of its low self-support because it still needs a budget injection from the province/central. This paper needs further research on the Central Java province poverty alleviation assistance program, accommodates a larger sample, and involves a wider range of informants and comprehensive analysis.The APBD encourages the empowerment movement independently through assistance so that the poor group becomes independent in meeting their needs without depending on others. Financial management approach input-program process-outcome-evaluation-feedback. The focus of the measurement of the APBD describes the independence of the regional budget, which is believed to eradicate poverty as a household problem in the region, the economic approach, effectiveness, efficiency, independence, and the pattern of relations with an Islamic economic approach. Penelitian ini bertujuan untuk mengetahui efektivitas kemandirian fiskal dalam pengentasan kemiskinan berdasarkan prinsip ekonomi, efisiensi, efektivitas, kemandirian, dan pola hubungan daerah dan pusat. Penelitian ini menggunakan pendekatan kualitatif, data sekunder APBD 2019-2021, dan wawancara dengan melihat rumus ekonomi, efisiensi dan efektivitas, serta kemandirian pengelolaan keuangan daerah dan teknik analisisnya dengan pendekatan ekonomi syariah. Hasil penelitian menunjukkan bahwa pengelolaan keuangan Kebumen belum mampu menurunkan angka kemiskinan karena rendahnya swasembada karena masih memerlukan suntikan anggaran dari provinsi/pusat. Penelitian ini merekomendasikan bahwa APBD hendaknya mendorong gerakan pemberdayaan secara mandiri melalui pendampingan agar kelompok miskin menjadi mandiri dalam memenuhi kebutuhannya tanpa bergantung pada orang lain. Pengelolaan keuangan menggunakan pendekatan input-program, proses-hasil-evaluasi-umpan balik. Fokus pengukuran APBD menggambarkan kemandirian APBD yang diyakini dapat mengentaskan kemiskinan sebagai permasalahan rumah tangga di daerah, pendekatan ekonomi, efektivitas, efisiensi, kemandirian, dan pola hubungan dengan pendekatan ekonomi syariah.

Copyright of University of Sharjah Journal of Sharia & Islamic Studies (JSIS) is the property of University of Sharjah - Scientific Publishing Unit and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Online sales often need to be more balanced between the ordered goods and the goods received by the consumer. Having COD is one of the solutions to the problem. In the Islamic economy, the acceptance of goods and payment is done at the same time. The study aims to identify and analyze the behaviour of Millennials in daring shopping with the Cash on the Delivery (COD) payment system, which is performed qualitatively using explanatory methods. The findings explain that the reviews of the people around heavily influence the perception of daring shopping with COD in the millennial generation and are also affected by certain factors, namely price, advertising, location, and lifestyle. The behaviour of the Millennial Generation in daring sales carried out with the Cash-on-delivery (COD) system, according to the Islamic economic perspective, has been appropriate due to the sale activities becoming more practical as well as time and cost-efficient. (COD). From the Islamic economic perspective, payment in Cash when goods are received can be regarded as a practice consistent with the principles of justice and caution.

This study aims to analyze the role of innovation and Islamic financial literacy in improving the performance of MSME actors in the context of Islamic economics. This study also aims to evaluate the impact of innovation and Islamic financial literacy on MSME growth and contribute to the sustainable development of MSMEs. This qualitative research applied a literature approach and document analysis to collect relevant data and information. A literature review was also conducted to identify indicators of the success of Islamic financial innovation and literacy in MSMEs and appropriate evaluation methods. Other research data included previous research results and related case studies. The results of this study revealed that MSMEs that implement Islamic financial innovation and literacy tend to experience improved performance. Product and process innovation, selection of Islamic financial instruments, and financial management by Sharia principles contributed positively to increasing MSME income, productivity, and operational efficiency. This research contributes to understanding the critical role of innovation and Islamic financial literacy in improving the performance of MSME actors. The findings of this study can serve as a reference for relevant stakeholders, including MSME actors, government, and Islamic financial institutions, in developing supporting policies and programs that strengthen innovation and Islamic financial literacy in MSMEs.

Purpose – The Covid-19 and climate change crises have increased attention to building a more circular global economy. This paper analyses the insufficiency of the linear economy growth model in a post-Covid-19 world and sheds light on the role of the sharing/collaborative economy in the post-Covid-19 socio-economic recovery. Methodology – An explanatory approach is employed to broaden the theoretical idea of the Sharing Economy (SE) as a contemporary concept by delving into the historical applications and motivations of sharing and collaborative practices in the Islamic economy and hunter-gather societies. Findings – Although contemporary sharing economy platforms are credited with the sharing economy concept, history shows that pre-modern societies have used sharing concepts to maximize efficiency in allocating resources, and collaborative consumption predates the digital economy. The paper also finds that adopting Islamic economy ideologies for social solidarity could address contemporary sharing economy models' challenges. Implications – The paper fills a gap in the literature by learning from historical sharing practices and adopting Islamic economy ideologies for social solidarity; the sharing economy could contribute significantly to building a circular global economy. Originality – By delving into the historical applications and motivations of sharing and collaborative practices in the Islamic economy and hunter-gatherer societies, this paper brings a unique perspective that is rarely studied.

This article examines the impact of financial technology (fintech) on the transformation of the sharia economy in the digital era. Through literature studies and interviews, the research finds that fintech has brought significant changes to the sharia economy by providing financial access to marginalized Muslim communities. The integration of Islamic economics and fintech is emphasized to ensure efficient, fair, and sharia-compliant financial services. Fintech has facilitated financial access, promoted economic growth, and increased Islamic financial literacy. However, challenges such as regulations, security, and digital literacy need to be addressed through collaboration between stakeholders. Overall, the transformation of the Islamic economy through fintech has the potential to benefit Muslim communities and contribute to sustainable economic growth. [Extracted from the article]

The digitization of the Islamic economy in Indonesia offers opportunities to strengthen economic growth based on Islamic principles. Through the development of sharia e-commerce platforms, technology-based financial services, and sharia-based fintech innovations, this digitization facilitates easier and faster access to Islamic products and services. This research uses three theoretical approaches: digital economy theory, entrepreneurship theory, and Islamic economic theory, with the aim of understanding the contribution and impact of digipreneurship in strengthening the digitalization of the Islamic economy in Indonesia and analyzing the principles of Islamic economics that can be applied in digital business. The research method used is qualitative with a descriptive content analysis approach and phenomenological design. The results highlight the importance of digipreneurship as an effort to strengthen the digitalization of the Islamic economy in Indonesia and integrate the principles of Islamic entrepreneurship into digital businesses. Digitalization of the Islamic economy through digipreneurship opens opportunities for Muslim participation in the digital market, encourages innovation, and promotes inclusive economic growth. The integration of Islamic values and principles into the digital economy is important in the digital era in Indonesia. Digipreneurship serves as a means to harness the potential of digital technology by upholding Islamic values, so that individuals and businesses can play an important ro le in advancing the digitalization of the Islamic economy, driving economic growth, and creating a prosperous future. [ABSTRACT FROM AUTHOR]

This study aims to analyze the role of innovation and Islamic financial literacy in improving the performance of MSME actors in the context of Islamic economics. This study also aims to evaluate the impact of innovation and Islamic financial literacy on MSME growth and contribute to the sustainable development of MSMEs. This qualitative research applied a literature approach and document analysis to collect relevant data and information. A literature review was also conducted to identify indicators of the success of Islamic financial innovation and literacy in MSMEs and appropriate evaluation methods. Other research data included previous research results and related case studies. The results of this study revealed that MSMEs that implement Islamic financial innovation and literacy tend to experience improved performance. Product and process innovation, selection of Islamic financial instruments, and financial management by Sharia principles contributed positively to increasing MSME income, productivity, and operational efficiency. This research contributes to understanding the critical role of innovation and Islamic financial literacy in improving the performance of MSME actors. The findings of this study can serve as a reference for relevant stakeholders, including MSME actors, government, and Islamic financial institutions, in developing supporting policies and programs that strengthen innovation and Islamic financial literacy in MSMEs. [ABSTRACT FROM AUTHOR]

The research aimed to study the contribution of the Islamic economy in reducing the unemployment problem caused by Corona pandemic (Covid-19) in the Jordanian labor market. The study used the descriptive analytical approach and the inductive approach. One of the most important results of the study was that the Corona pandemic and its accompanying economic repercussions had caused an increase in the unemployment rate in Jordan, and that the Islamic economics tools and institutions have contributed to mitigating this increase. The Jordanian Zakat Fund, Awqaf Funds Development Department, and donations to the Al-Khair Account, contributed to mitigating the economic effects of the Corona pandemic on the Jordanian labor market. Jordanian Islamic banks also contributed, through Al-Qard Al-Hasan, to mitigate the effects of the pandemic on unemployment. The study recommended the need to urge the rich to provide financial assistance in its forms, and encouraging investment in projects that employ large numbers of unemployed. [ABSTRACT FROM AUTHOR]

Islam allowed the selling transaction and prohibited the interest rate. So, can an economy function properly and efficiently without an interest rate? In a conventional economy the interest rate is used as a tool to stimulate investment, savings, money supply, exchange rate, and other economic variables. Thus, the concept of an interest rate is deeply embedded, and plays a vital role in an economy. It is not easy to remove this concept from an economy. The purpose of this paper is to demonstrate that an economy can function properly without the use of an interest rate by looking at the Palestinian economy. The Palestinian economy is a small, open, and semi-independent on the Israeli economy; it is thus unique in nature, where it is an economy that has no local currency. Palestinians use the New Israeli Shekel, US Dollar, Jordanian Dinar, and Euro. So, the Palestine Monetary Authority (PMA) place the role of monitoring the function of the banks, rather than the role of a Central Bank. This is of course due to the absence of a local currency. Therefore, the Palestinian Government has no monetary policy, i.e., monetary policy does not exist in the Palestinian economy. In addition, the concept of an interest rate to an individual Palestinian can be replaced by the concept of profit sharing. That is, a Palestinian can be driven by the concept of profit sharing rather than the concept of an interest rate. This paper concludes by using an empirical example that an economy can function without an interest rate. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Islamic Entrepreneurship / Majallatu Riyadati Al-aamali Al-islamiati is the property of International Islamic Marketing Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The concern for piety among contemporary middle‐class Muslims has led to efforts to establish a halal (permissible according to Islamic principles) economy. This can be seen in the thriving Islamic cultural economy in Malaysia, which refers to the links between Islamic culture and economic practices. Malaysia tops the Global Islamic Economy indicator, which serves as the dominant framework for evaluating and measuring the global halal economy. This was achieved through various initiatives, such as establishing research centres, of which the International Institute for Halal Research and Training (INHART) is among the most prominent. Drawing on ethnographic fieldwork and digital ethnography, this article focuses on INHART initiatives for building transnational halal networks. This article aims to explore how halal interpretations and practices travel across borders. I argue that halal research centres, such as INHART, signify both the decentring and centring of power transnationally and economically in terms of the global flow of halal knowledge and practices. [ABSTRACT FROM AUTHOR]

This study aims to look again at the existence of cooperation in the digital era in an Islamic economic review. Because in the current contemporary era, cooperation activities have experienced a decline caused by the onslaught of new competitors who utilize digital technology. This condition is, of course, a concern in itself because cooperation is an economic institution initiated by the nation's founding fathers and stipulated in the 1945 Constitution of the Republic of Indonesia (UUD 1945) which is in principle in line with Islamic economic values. Therefore, in the current contemporary era, cooperation is expected to be able to adapt in the digital context and the industrial revolution 4.0. Qualitative research with this type of case study reveals the implementation of cooperation systems in the digital era in three different cooperation, both in terms of operating principles and their basis. The findings in this study indicate that the implementation of cooperation in the three objects still needs to be optimally able to adapt to digital technology. The Islamic economic value has been carried out for cooperation that runs it while for others using state rules and regulations.

Günümüzde borsada yapılan işlemler, hukuki bir zemine dayanmaktadır. Ancak bu işlemlerin uygulanışı, birçok fıkhi konuyu ve problemi beraberinde getirmektedir. Borsada uygulanan işlemlerden biri olan açığa satış işleminde de aynı durum mevzu bahistir. Nitekim açığa satış işlemi birçok fıkhi konuyu bünyesinde barındırmaktadır. Serdar Özalp, Borsada Açığa Satış İslam Hukuku Açısından Bir Değerlendirme adlı kitabında bu noktadan hareketle borsada açığa satış işleminin teknik ayrıntılarını açıklamakta ve fıkhi bir değerlendirme ortaya koymaktadır. Kitaptaki yol haritasını ve izlenen yöntemi bölümler özelinde açıklayan detaylı bir giriş bölümü barındıran eserin “Özsöz”ünde yazar, kitaptaki hedefini şöyle belirtmiştir: “Çalışmanın amacı borsada yapılan açığa satış işleminin teknik uygulanışını ortaya koymak ve fıkhi değerlendirmesini yapmaktır.” (s. X) Kitap, giriş ve üç bölümden müteşekkildir. Giriş kısmında: araştırmanın konusu, amaç ve önemi ele alınmış, ardından araştırmanın kaynakları ile geniş bir literatür değerlendirmesine yer verilmiştir.

This research examines and substantially analyzes the problem of riba from a rational perspective, and at the end of this paper offers a profit-sharing system and profit-sharing system as an alternative solution to the interest system in the transaction system in banks (bank financial institutions). Interest in the study of riba has always been a topic that does not experience saturation and is still very hotly discussed in Islamic economics. This can be seen from the discussion of riba which has always colored the discourse of Muslim thought and debates that have barely found common ground. The results of the study display that the debate on thoughts about riba and bank interest shows that the issue of riba is very closely related to muamalah (economy) issues, especially those that occur in Bank financial institutions. The concept of riba turning into interest cannot be separated from the evaluation of the development of these financial institutions.

Waqf have played a significant role throughout Islamic civilization history. In the past, sukuk had been used for international trade in Muslim territory in the Middle Ages as a recognition check or document or letter of liabilities of a person who requested deferred his time to certain parties. Today, waqf and sukuk have evoluted toward a new instrument known as sukuk-waqf. Sukuk-waqf become an innovation for economic sustainability, a panacea in solving the humanitarian funding gap, a brand for charity fundraising or humanity causes, and modern scheme to develope waqf assets. There are two kind of sukuk-waqf, i.e. sukuk linked waqf and waqf linked sukuk. In modern Islamic economy, both of them have three functions, i.e. as the investment function, support the velocity of money, and a tool to reach the sustainable development.

In Islamic law, Diyet refers to property or money paid as punishment and blood in case a person is unjustly killed, injured or maimed. The religious sources of the Diyet are shown as the Qur'an, Sunnah and Ijma (the consensus of scholars). The Diyet, which has been applied from these three sources throughout the Islamic history, has not only been a deterrent application for the punishment of criminals, but has also been an application with socio-economic effects. Preventing blood feuds, hostilities and conflicts that may arise between the murderer and the relatives of the murdered person, establishing a basis for reconciliation and security between the parties can be counted among the sociological effects of Diyet. On the other hand, paying the diet with certain types and numbers of animals such as camels, as well as a certain amount of gold, silver and payment instruments of the same value, makes significant contributions to the economic activities of the society. This article will focus on the socio-economic effects of Diyet, which is one of the important practices of Islamic Criminal Law (Ukubat). [ABSTRACT FROM AUTHOR]

The topic of takaful al-ijtima'i (social protection) and social security that include individuals, groups and institutions are very important, especially in times of adversity and crises. Islam promotes cooperation and solidarity among Muslims to the fact that it regards them as a body of a person that if a few parts of the body ache, the whole body aches. In the face of the Covid-19 pandemic, we have seen how the countries were affected where the economies collapsed, companies went bankrupt, and the unemployment rate increased. This is not to mention the billions of Dollars that have been spent as stimulus packages to help companies and individuals. Therefore, it is worthwhile to investigate the extent to which takaful and social security comply with Islamic and contemporary economic principles. Also, the study attempts to explore what are the solutions offered by Islam and the economy to deal with the crises. Social security in Islam is different to that of the conventional economy in several aspects, among others conventional social protection (insurance) is man-made and limited to the material aspect, and is not based on conscience, mercy and generosity. It is based on man-made law that the obligation of which is compulsorily enforced on everyone. Conventional protection also is only provided to the policyholders, imposed with several charges and compounding penalties in case of default. In Islam, protection is given to the needy through Baitul Mal where it is provided without expecting reciprocity or return. Therefore, Islam orders those who have a surplus of money to give some parts to those who are in deficit (the needy). ملخص البحث فإنَّ موضوع التكافل أو التضامن الاجتماعي، ووقوف الناس مع بعضهم البعض أفراداً وجماعات ومؤسسات، من الأمور المهمة للغاية، لاسيما في أوقات الشدائد والجوائح والأزمات، وقد حث الإسلام على التعاون والتعاضد والتكاتف فيما بين المسلمين، حتى إنه اعتبرهم كالجسد الواحد الذي إذا اشتكى منه عضو تداعى له سائر الأعضاء بالحمى والسهر، وحتى جاء الوعيد الشديد بالويل والثبور لمن يمنع الماعون عن جاره أو من يطلب استعارته لحاجته له، وجاء نفي كمال الإيمان عمَّن بات شبعان وجاره جائع وهو يعلم، وعشرات النصوص التي جاء بها الإسلام في الحث على البذل والعطاء والجود والإيثار وقضاء حوائج المحتاجين، وكفالة الأرامل والأيتام والمعوذين، وشرع في سبيل ذلك الزكاة وأوجبها، كما أوجب نفقة القريب المحتاج على قريبه من الأغنياء، وشرع الوقف، وشرع الكفارات المالية بأنواعها، وأوجب على الدولة المسلمة رعاية الفقراء والمحتاجين والمعوزين؛ كل ذلك يدلنا على أهمية هذا الموضوع، وشدة الحاجة إليه، وأثره في التخفيف عن الناس ورحمتهم وتحقيق الأمن والاستقرار الاجتماعي فيما بينهم. وقد رأينا في ظل جائحة كورونا كيف تضررت دول بكاملها، وكيف انهارت اقتصادات، وأفلست شركات، وسُرِّح مئات الآلاف من وظائفهم، وجاءت الدول الكبرى تضخ المليارات والتريليونات كحزم تحفيز اقتصادية تساعد بها الشركات والمؤسسات والأفراد والأسر. كل ذلك وغيره، يدفعنا إلى دراسة موضوع التكافل والضمان الاجتماعي دراسة شرعية تأصيلية مقارنة بين تعاليم الإسلام وما ورد في الاقتصادات المعاصرة، وكيف تعاملت تلك الاقتصادات مع الموضوع، وكيف عالجه الإسلام. يختلف الضمان الاجتماعي في الاقتصاد الوضعي - اشتراكياً كان أو رأسمالياً - عنه في الاقتصاد الإسلامي، من عدة أوجه، أهمها: أن الضمان الاجتماعي في الاقتصاد الوضعي من صنع البشر، وهو مقصورٌ على الناحية المادية فقط، ولا يستند إلى ضمير الشخص وعطفه وكرمه، إنما يستند إلى القانون الذي يُفرَض التزامه على الجميع بالقوة، كما أنه مقصورٌ على الأفراد أو الجماعات الذين هم مُسجَّلون فيه، والذين تنطبق عليهم شروطه، وهو ليس مجانياً وإنما يأتي في مقابل ما يؤخذ من الشعوب، من أنواع الضرائب المختلفة، والتي تزيد أضعافاً على ما يُعطى لتلك الشعوب، بينما نجد الإسلام يكفل المحتاجين من بيت المال، ويقدّم لهم المساعدة دون أن يطالبهم بالعمل في مقابل ذلك - مادام المحتاج عاجزاً حسَّاً أو معنى -، ودون أن يدفعوا اشتراكاً مادياً مقابل ما يقدم لهم من خدمات، بل يعتبر الإسلامُ المحتاج شريكاً للغني أو مقاسماً له في جزء من ماله، وهي الزكوات والصدقات والتبرعات، والمحتاج في الإسلام يأخذ المال وهو عزيز النفس لا يستذل ولا يهان من أجل سدّ حاجته، وهذا الأمر مما تميَّز به الإسلام.

Exchange value is one of the most important issues in economics, which is also considered in jurisprudence under the title of being property by jurists, and in both sciences, various theories about its origin have been presented. The study of common theories of value shows that in these theories, exchange value is looked at with a static view and it is referred to as a point result that is due to causes and factors that are the origin of value at a point in time. In this article, we are trying to prove that the value of exchange is the result of a dynamic, linear and flowing process, which reaches actuality from potentiality over time through different stages. In this regard, with the introduction of two types of property and exchange value, potential and current, and as a result, the distinction between potential and current property, it is clear that the neglect of the types of value on the one hand and the lack of accurate analysis of the process of value formation on the other hand, have become the source of differences and mistakes in value theories. [ABSTRACT FROM AUTHOR]

As an emerging science, family economy describes the family based on market exchanges. Its new explanation has caused the family to be governed by a rational order that destroys the individual and family relations. The criteria developed to measure the family economy are rooted in human capital and focus only on the material aspects of the family, while the family as a natural and fitrah-based institution is of a completely different nature from economic enterprises. Therefore, it is necessary to design scales based on Islamic principles and for the comprehensive growth of the family. The purpose of this study is to construct and validate a family economic questionnaire based on the theory of "Gradational family economics”. This theory provides a real and rational explanation of different families’ behavior in matters dealing, somehow, with a kind of economic motivation. It has presented its findings according to which families are fuzzily ranked, based on their degree of growth, into ten categories: enemy, irrational, natural, exploitative, collaborative, cooperative, fair, benevolent, sacrificing, and transcendent. This research has used the directed qualitative content analysis method to extract the family economy evaluation indicators, and conducted a survey on 387 households in Tehran. Results of the confirmatory factor analysis have shown that the data fit well with the factor structure and theoretical basis of the research, and the Cronbach’s alpha, structural reliability, discriminant validity and convergent validity criteria were confirmed as well. Thus, this questionnaire has the desired validity and reliability

This study analyzes and finds out the consumptive behavior of the community in using online shopping through the pay later system law in the perspective of Islamic economics in Indonesian society. This research was conducted through a quantitative survey method with the data analysis process analyzing respondents' answers to the distributed survey because this method reveals factual data based on the experiences of the respondents. This research was conducted quantitatively by conducting surveys and research data presented in the form of graphic images and accompanied by descriptions. The data analysis process is carried out by analyzing respondents' answers to the distributed survey because the method applied by the researcher will reveal data based on the reality of information according to the disclosure of respondents according to the circumstances experienced. The results of the study state that the law of the pay later system in an Islamic economic perspective depends on its use, whether it contains harm or not. The pay later system can be said to be haram if it contains things that are prohibited by Allah SWT, such as usury, gharar, and other harmful things. However, if the pay later system provides benefits, is relevant to the Islamic economy, and does not contain elements of harm such as usury, then the law is allowed.

Islam introduces a system that encompasses and concerns all areas of human life, and the economic structure, which occupies an important place and significance in this human life, is a crucial part of this system. Based on their considerations of the Qur'an and hadith sources, Islamic scholars have classified the five essentials to be protected in Islam: religion, life, mind, generation, and property (six with the addition of "purity" in some works). As seen from this classification, the property is mentioned with life. Also, as described in the proverb "property is the chip of life", the property is a sincere piece as an essential part of life, and a human being even gives up on their life for it. Iranian sociologist and author Ali Shariati has written very important works in sociology. In his works, he touched partly on the issue of the Islamic economy, and his opinions relating to this were compiled under various names and published in the form of the book. Although Shariati often emphasized the right and acceptable principles in their views on the economy in general and especially the Islamic economy, to impose the socio-economic structure in his mind, he presented the views opposite with Islam under the name of the Islamic economic system. In his opinion, the effects of the Shia thought were deeply noticed, and he did not see any harm in presenting his false deductions under the name of Islam. According to him, within the framework of Shia thought, socialism represents the real Islamic economy. His views sometimes go to extremes so much that he can put the entire fiqh system and fiqh scholars under suspicion. In this study, the thoughts put forward by Ali Shariati about the Islamic economy system are critically evaluated and the points that are separate from the whole Islamic economy system are tried to be revealed. The main purpose here is to provide an understanding of the real Islamic economic system, inform the relevant people about the issue, and correct the mistakes by revealing the wrong views.

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Housing affordability concerns are particularly widespread in lower- and middleincome households in most major Malaysian cities, with most of them having trouble purchasing a home. This research therefore seeks to highlight certain related issues of housing affordability and discuss the concept of price regulation according to Ibn Taimiyyah. This study finds that one of the key challenges raised is the sensitivity of housing affordability which is caused by developers' tendency to boost price to maximize profit, resulting in increasing house prices. In terms of the price notion, Ibn Taimiyyah places a greater focus on a fair price, which indicates that the worth of an item's price is acceptable and proportionate with the commodities supplied at a given location and time. Ibn Taimiyyah divides pricing into two categories namely injustice and elemental tyranny. Thus, price regulation is permitted in Islam for the benefit of the welfare state. The originality of this study is it highlights several important issues relating to price regulation in housing affordability that are not widely discussed among researchers. Therefore, it is hoped that it will be able to contribute to the ground knowledge and understanding of the importance of price regulation in housing affordability. [ABSTRACT FROM AUTHOR]

The objective of the Islamic Bank is still profit-oriented while the Islamic economy, as the mother of the Islamic Bank, has the orientation to obtain the maqasid sharia that agreed as social well-being, which can not always be obtained by profit alone. The first pure sharia Islamic Bank in Indonesia is Bank Muamalat. As the first bank purely shariah, Bank Muamalat commit to promoting services that not only comply with sharia but are also competitive and accessible for entire citizen. Based on this background, this research aimed to evaluate financing products of Bank Muamalat by using the framework of maqasid limited to aspect of justice. This research was descriptive-qualitative using secondary data such as financial statements, types of Bank Muamalat financing products acquired from the Bank Muamalat site and brochure. Results of this research showed that financing products of Bank Muamalat could be considered as the attainment of maqasid sharia because those products are dominantly provided in the equity-based contract. But, the conditions determined for the equity-based contract in Bank Muamalat’s financing products make them considered as not promoting maqasid sharia.

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Copyright of Jerash Journal for Research & Studies is the property of Jerash University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Following the migration of the prophet Mohammad to Medina, establishing the new political structure and increasing the number of Muslims, the newly established government faced new challenges and realities. One of these realities and challenges was the economic life of Medina society and the need for its organization. Accordingly, the present study based on a descriptive and explanatory method, try to answer the question of how economic strategies of Nabawi Government could transcend the traditional economy to Islamic one and what strategies were employed in that time. In fact, the aim of this study is to investigate the policies, strategies and approaches of the holy Prophet management in the economic arena and introducing it as an example for real Islamic economy. The results indicated that the Prophet Mohammad tried to illuminate the basic strategies and future of Islamic government in the economic arena based on the tangible necessities and realities. These strategies originated both from revelational and nabawi teachings and based on realities and necessities of establishing Islamic government, recognizing the elements and capacities of Mohajirin and Ansar as well as circumstances of new environment and context. Trying to eliminate traditional treats, illuminating new concepts and elements of Islamic economy, endorsing economical basis of Muslims and cutting their dependence to Moshrkin and Ahlol-Ketab were some of the new strategies of Nabawi government. Therefore, the Prophet Mohammad sought to present and put new thinking and strategies in the new economy so as to organize new kind of economy in Medina which is called Islamic economy.

The situation when employees are not paid wages is more common nowadays, and labor conflicts are mainly related to this. In the Islamic economy, wage arrears and all issues related to it are of fundamental importance, since the relationship between the manager and employees is much closer than with counterparties or creditors. In addition, there are specific aspects that should be taken into account when analyzing these kinds of questions. The purpose of this article is to explore the Islamic economics view of labor relations.

İslâm sadece inanç esasları üzerine kurulmuş din değildir. İslam dininde akâid ilkeleri temel olmakla birlikte bunun hem tamamlayıcısı hem de yansıması olarak amel-ibadet, ahlâk esasları ve muamelat da dinin diğer sacayaklarını oluşturmaktadır. Dolayısıyla İslam dini hayatın bütün alanlarına ilişkin her konuya temas etmektedir. Ancak metodolojik olarak her konuyu ayrıntılı olarak ele almaz. Yapısına göre kimi konular için esasları belirtmekle yetinilir. İslam dininin birinci kaynağı olan Kur’an, diğer birçok toplumsal kurumda olduğu gibi ekonomi kurumunun temel ilkelerini belirlemekle yetinmiştir. Zira Kur’an, dönemin ekonomik yapısı ve gelişimine göre farklılaşacak ekonomi kurumunun temel ilkelerini belirleyip, ayrıntılı uygulamayı dönemin ihtiyacına göre İslam toplumlarına bırakmıştır. Bu durum Kur'an'ın olaylara mucizevi bakış açısını gösterdiği gibi İslam dininin toplumsal olaylara bakış tarzını da ortaya koymaktadır.İnsanlar, varlıklarını sürdürebilmeleri için birçok kuruma ihtiyaç duymaktadırlar. Bunlardan biri de ekonomi kurumudur. Hayatın bütün alanlarında her konuya temas eden İslam dini, insanların temel ihtiyaçlarını karşıladıkları ekonomik kurumuna da kuşkusuz temas etmektedir. Bu ilişki sonucunda ise İslam ekonomisi sistemi oluşmuştur. İslam ekonomisinde sistem, İslam hukukunun birincil kaynakları Kur’an ve Sünnet başta olmak üzere İslam’ın temel kaynaklarından beslenmektedir. İslam iktisadında sınır, İslam dininin belirlediği kapsam ve çerçevedir. Amaç bireyin ekonomik ihtiyacını karşılamak ve sorunlarını çözmekle birlikte, dünyevi ve uhrevi saadeti sağlamaktır. Hedef sadece maddi tatmin sağlamaktan ibaret olmayıp, Kur’an’ın insanlar için belirlediği yüksek gayelere ulaşmaktır. Birey, iktisadi faaliyetlerde bulunurken sadece iktisadi kurumları değil, İslam’da yer alan diğer kurumları da dikkate almalıdır. İşte burada İslam ekonomisinin temel ilkeleri devreye girmektedir. Dolayısıyla bu ilkeler, İslam ekonomik sisteminin işleyişini sağlayan birer ölçü olarak varlıklarını devam ettirmektedirler.

In this paper, we explore the entanglement of spiritual and economic life through the example of Dagestani, Salafi-oriented entrepreneurs who try to live out their religious ideals in moral economic practices. We ask how living a religious life shapes economic behavior and its moral dimensions, and how the gradual acquisition of the norms of an Islamic economy influences the everyday economic practices of Salafi-oriented Muslims in Dagestan. Drawing on Stephen Gudeman's market-community framework, and offering our research as a corrective, we show how an Islamic framing of everyday economic activities and the gradual acquisition of the norms of the Islamic economy allows Salafi-oriented Muslims to escape traditional obligations, and to some extent, "the state," while at the same time bestowing meaning on "cold" market relations. As a result, instead of escaping the market-society script (that they criticize), they reinforce it. Our analysis is based on the results of ethnographic fieldwork conducted in Dagestan between 2014 and 2018. [ABSTRACT FROM AUTHOR]

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This article deals with the ideas of Imam Al-Shatibi in the field of political economy, as the Imam made a new foundational proposition through his theories in the philosophy of Sharia. So, he explained and analyzed fundamental and important issues in contemporary political economics, as he had the unique opinions preceded by theorists of modern economics. Among the most important issues in this article is the teleological view of the economy of Al-Shatibi, through the emphasis of Sharia law on the preservation of wealth, which is a necessary human need, and the relationship of Sharia philosophy to the economic thought of Al-Shatibi. Al-Shatibi also explained important and fundamental issues in the economy, such as taking into account production and distribution goals, achieving economic justice and rationalizing consumption, regulating the market and combating monopoly, achieving a balance between public and private interests and finally the issue of imposing exceptional taxes when it is necessary.

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Copyright of Bait Al-Mashura Journal is the property of Bait Al-Mashura Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This research attempted to highlight the role of Islamic Sharia principles of Islamic economics in supporting the embodiment of the current model of sustainable development and environmental protection. By analyzing the relationship of some of those foundations with the requirements of embodying the legitimate environmental and developmental sustainability philosophy. As a result, he concluded that the principles of Islamic Sharia in the Islamic economy are in their infancy mechanisms that pave the way for the sustainability of the economic behavior of units in a way that supports the rationalization of consumption and production behavior and attention to environmental protection. Therefore, the specificity of the Islamic economy in its reliance on the principles of Islamic Sharia is one of the most important factors for the success of the Islamic society's economic system in combining of development and environmental protection. [ABSTRACT FROM AUTHOR]

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Wealth is one of the greatest blessings that God has bestowed on man, with which the connection between peoples has increased, and many things have been accomplished, for it is truly the engine of the economy, has increased its speed, and has reduced a lot of time in matters that were done through trade-offs. People must not deviate from the money from what it was created for, and take it as a tool of hoarding, as this is contrary to its purpose, but given that some people may deviate from grace, then take the criticism as a destination after it was a means, which results in a lot of harm, so the ruling of the street comes in a way that violates everything that contradicts Therefore, preventing Islam from Iktinaz (hoarding wealth by not paying zakat on it) is not just an occasional phenomenon in Islamic law, but rather it expresses one of the serious differences between Islamic doctrine and capitalist doctrine, and reflects the way in which Islam was able to get rid of the problems of capitalism, resulting from the poor capitalist role of using criticism, which It leads to the most dangerous complications, threatens the movement of production and constantly rocks capitalist society.