Ijtimā'iyya: Journal of Muslim Society Research
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The Principal of Risk and Profit Sharing in Islamic Banking
Full text linkThe role of banking that is very strategic in achieving Indonesia\u27s economic development goals recently, requires a careful study of banking concepts that have been operationalized, both conceptually and their applications, so as to create a strong banking system in the era of globalization in the future. The existence of Islamic banks in Indonesia has not been fully accepted, there are still some people who equate with conventional banks. Based on the background of the problem above, which is the identification of the problem in this paper, namely: 1) What is the application of the principle of sharing the results and risks in fundraising activities in Islamic banking? 2) What are the operational constraints faced in implementing profit sharing and risk principles in Islamic Banking?. Based on the discussion above, conclusions can be drawn, as follows: 1) The implementation of fundraising using the profit sharing principle in Islamic Banking is carried out using the principles of Wadiah and Mudharabah. The Wadiah principle uses the Wadiah Current Account using products such as: Singapore BSM Dollar Current Account, BSM Current Account, BSM Currency Current Account, BSM Ouro Current Account, Bank Muamalat Wadiah Deposit Account in Rupiah and Foreign Currency, personal and corporate, and Wadiah Savings Account using products like: Junior Community Savings which is a special savings for students, Simpatik Savings, BSM Dollar Savings. While the mudharabah principle uses the Tabungan Mudharabah contract using products such as: Mudharabah Savings Accounts are Hajj Savings, Investa Scholar Savings, Qurban Savings and Savings Cards and time deposits for mudharabah use products such as: Bank Syariah Mandiri Savings, BSM Foreign Currency Deposits and Mudharabah deposits. In calculating profit sharing only in Mudharabah principles, the wadiah principle is only a bonus given to the bank\u27s willingness. The pattern of calculation for results is to use the principle of profit sharing, which means that the results are calculated from the total income of the fund management and the amount of profit sharing depends on the initial agreement, 2) There are a number of operational constraints faced by Sharia Banking in financing Financing Results such as limited human resources, Islamic Banking management, limited Office Networks, and still weak government regulations on Islamic Banking
Implementation of Financing Compass for Welfare Partner Operational System Grameen Bank in Banyumas Regency
Full text linkIndonesia has a variety of microfinance service providers such as Commercial Banks, Rural Banks, Non-Bank Financial Institutions (LKBB), Micro Finance Institutions (MFIs), Savings and Loans Cooperatives (KSP) and other semiformal and informal institutions operating at the local community level. One Non-Bank Financial Institution operating in Indonesia is an institution with a group finance system - commonly referred to as Grameen bank. Its business objectives are to tackle poverty or other problems such as education, health, access to technology, and environmental issues that may threaten people and society. The research method used is field research with a sociological juridical approach. With the establishment of a poverty alleviation program involving many women, Grameen banks became one of the integrated institutions in public health programs by establishing sanitation and water programs as a health support product of its partners. This product is called KOMPAK and aims to develop financing products for the development of water quality and sanitation improvement among low-income people. Women Grameen bank actors are not only a target in the development of the business world, they also provide education on improving the quality of life and raise awareness of the importance of water hygiene and sanitation health. The company offers loans to economically active but low-income women especially those living in urban and rural areas
The Impact of Hajj on the Society of Bangladesh
Full text linkMillions of Muslims from around the world including Bangladesh pour perform Hajj every year. Being the largest gathering of the Muslims, the Hajj has got immense socio-economic and cultural impacts on every Muslim society as well as Bangladesh. Hajj develops a unique symbol of unity, equality, universality, co-existence, brotherhood, indiscrimination, peace and tolerance, through performing common rituals, among the individuals, societies and nations belonging to different races, castes, ethnicities, colors, and languages, which create differences in everyday life of human beings. Bangladeshi Hajjis’ views towards women are more positive as gender interaction is a natural part of Hajj, while it is uncommon in the country. The positive teachings of Hajj particularly of pure Aqidah, produced several revolutionary movements in Bengal such as the Faraidi movement of Hajji Shariatullah with the aim of purifying Muslim society from superstitious Aqidah and practices. Hajj works as a social platform of getting together for Bangladeshi people at Makkah and Madinah. Hajj has developed the private tour operating industries in Bangladesh to facilitate the Hajjis. Transaction of billions of dollars takes place commercially during Hajj, while many commodities are exchanged informally. The Hajjis enjoy a very special dignity and status in the society of Bangladesh. Hajj creates an inter-cultural amalgamation combining various elements of different cultures particularly of Arabian. Hajj increases knowledge of the Hajjis both experimental and theoretical through various means. Bangladeshi Hajjis consider Hajj as the preparation for death; and thus try to remain isolated from the worldly activities and observe the religious duties strictly. This transformative property enables the Hajjis to pursue a more purified life and they become a model of spirituality and religiosity. Hajj not only moulds the Hajjis into sincere and practicing Muslims, but also the society at large with their honesty and piety. Thus, Hajj brings immense impacts on the society, economy, education, religiosity and culture of Bangladesh. This chapter is aimed at analyzing the socio-economic and religio-cultural impacts of Hajj on the society of Bangladesh. It also included the perspectives of the society with a view to better understanding the influence of Hajj on the Hajjis, non-Hajjis and the society at large
Entrepreneurship Integration in The Islamic Higher Education Curriculum and Its Benefits for Muslim Communities
Full text linkEntrepreneurship integration in the Islamic higher education curriculum is a concept of curriculum development that is designed in harmony with the aspirations and needs that arise in society. Thus, the conceptual reference to curriculum development is expected to produce graduates who have competencies in the academic and entrepreneurial fields, have an entrepreneurial spirit by implementing entrepreneurial values and giving hope for alternative jobs outside their academic path. So that Islamic higher education graduates can compete in the job market, have quality and expertise, work ethics, creative and innovative ideas in their lives. This study used a qualitative research with a primary focus on curriculum studies in Islamic Higher Education through the identification of problems and needs based curriculum development of entrepreneurship. The final result of this research is the design of entrepreneurship integration in the Islamic Higher Education curriculum. The benefits of entrepreneurship education in the development of Muslim communities can be a spirit of expanding employment, encouraging economic power, the emergence of Muslim entrepreneurs and fostering a work ethic for Muslim communities
Transformation and Implementation of Sharia Principles In Management of Rural Agribusiness Business Development Programs
No full textOne of the interesting things in the implementation of the Rural Agribusiness Development Program (PUAP) in Lemberang Village is the institutional transformation of the Agribusiness Microfinance Institution (LKMA) of the Ngudi Raharjo Farmer Group (Gapoktan) to become sharia-based. In connection with this, it is interesting to study: What is the transformation process of LKMA Desa Lemberang to become a sharia-based institution? How is the implementation of sharia principles in the management of the PUAP and LKMA Syariah program in Lemberang Village?; In accordance with the formulation of the problem, the purpose of this study is to describe the two research questions. This study uses qualitative research methods, with embedded case studies or embedded case studies. The results showed that the transformation process of LKMA Desa Lemberang became a sharia-based institution with the character background of the religious Lemberang Village community, as well as the practice of agricultural activities which essentially applied sharia values, namely the maro, mertelu, and mrapat principles. The relatively loose provision of PUAP financial management allows LKMA Desa Lemberang to change its financial management system from a conventional system to a sharia system. The implementation of sharia principles in the management of the PUAP and LKMA Syariah programs in Lemberang Village uses: (1) mudharabah contract, (2) musyarokah contract, (3) murobahah contract, and (4) Ba\u27il Istamal Ajil contract
IFSB Role in Preventing Financial Crises and Islamic Ethics Perspective
Full text link Islamic Financial Services Board (IFSB) acts as the international regulatory and supervision framework for Islamic financial services institution. Though Islamic financial industries keep growing in promising pace, they still experience some criticisms; one of them is an underestimate claim regarding Islamic finance soundness and safety which notoriously promoted to be better than the non-Islamic is lack of evidence. This claim, however, serves as the early warning to the trajectory of Islamic finance development and global vision which seems to employ. Thus, this study addresses this challenge by analyzing IFSB’s published frameworks based on the Islamic ethics. This is a descriptive inquiry which employed library-study approach. The result of this study suggests that IFSB should be more focus on human adversaries since moral hazard, either done collectively or individually, plays determining role in some systemic financial crises in the last two decades. The suggested action plan is discussed in the conclusion section
A Citical Review of Homeschooling As Alternative Education in Digital Era
Full text linkEducation changes from time to time. In the classical period scientists learn autodidactically with iqra, reading the phenomena observed in the universe. When the era of the industrial revolution happened, education in general are in a schooling system which stiffer and less able to optimize the potential of students, so comes the concept of alternative education that is increasingly in demand and becomes people\u27s choice. One form of alternative education that continues to grow is homeschooling where the flexibility of learning programs is wide enough and homeschooler can study anytime anywhere and with anyone in accordance with their interests, talents and potential. Nowadays homeschooling get recognition from Indonesia ministry department of education and homeschooler are given opportunity to continue their education to higher levels in public or private schools in Indonesia and overseas. Today we are in the digital era. Implementation of homeschooling before and in digital era is certainly different. The digital era like the two opposing sides of a coin, on the one side give a positive influence while on the other side carries a negative influence when it is less wise to use it. This research is a phenomenology research that describes homeschooling as an alternative education and how homeschooling is done in the digital era. The data were obtained through literature study and field study with respondents of homeschoolers in district of Banyumas, Central Java, Indonesia
Empowerment of “Prospering Mosque†with Islamic Activity to Increase Psychological Awareness in The Practice of Religious Tolerance
Full text linkThis study aims to empower the mosque with Islamic activities in order to increase psychological awareness in the practice of religious tolerance. The method used in this research using Participatory Action Research (PAR) method. The Participatory Action Research (PAR) study was used to demonstrate a community with a dialogue approach and active involvement of researchers in order to increase psychological awareness and public confidence in the act. The steps taken by researchers in conducting research methods Participatory Action Research (PAR) researchers do learning in action, exploration problems, know the actors who work in the field, and understand the system. The results of the Participatory Action Research (PAR) study with the residents in order to prosper the mosque embody the practice of religious tolerance with Islamic activities in the form of performing id - al-Adha prayers and sacrificing qurban, reading shalawat berzanji, Islamic studies on Sunday morning, orphans\u27 donations, and prayer at the mosque. These activities are arranged in order to increase psychological awareness by transforming awareness of tolerance between and interreligious
Diversion and Restorative Justice in the Criminal Justice System of Children in Indonesia
Full text linkDiversity and Justice Justice is the norm in the Criminal Justice System in Indonesia, as regulated in Law Number 2012 on the System Juvenile Justice. The latest Law Number 11 Year 2012 was not available to be separated by UN Resolution Number 44.25 about Convention of the Rights which was ratified by the Indonesian Government dated January 26, January 1990 in the Presidential Decree No. 36 Year 1990. Convention on the Rights of the Children of the Republic of Indonesia was the basis of the consideration of the establishment of Law Number 11 of 2012 about Juvenile Criminal Justice System which replaced Law Number 3 1997 concerning Juvenile Court. At this time, there are a number of developed countries that have implemented diversion, among others is Australia. Australia has Act on Juvenile Crimes (The Young Offenders Act 1977).In which the Law gives the authority of lawyers (police)to do diversion child offender. This thing can be known from the purpose of the Juvenile Criminal Act Law. In Australia, the policymaking has the authority to do diversion in handling crime done by child. Authority is done with consideration: a) avoiding labeling or stigma which was caused by the effects of the system judicial justice. b) There are doubts about whether to progress from treatment to children. In Indonesia, regulated in Law Number 11 of 2012 about the Juvenile Criminal Justice System, which began after 2 years promulgated on July 30, 2012. In Law Number 11 of 2012, diversion was regulated in Article 17, Article 6 / Article 15. Regarding the restorative justice in developed countries, restorative justice not only in academic fields and practical practice and criminology North America, Australia, and some Europeans, restorative justice has been applied to all know the conventional criminal justice process, namely the investigation, prosecution, stage adjudication, and the stages of the trial. The justice-restructuring process looks for a facility dialogue between various parties affected by crime, including victims, perpetrators supporters and community are all over. Death involves the process that all parties who acted in crime were at the same time together to try to complete the scrutiny of how the negotiation after the crime has taken place Indonesia trial justice regulated in Article 1 Article 6, Article 5 (1) and Article 8 Section (1)Law Number 11 Year 2012
Remembering the Seven-Word of The Jakarta Charter: The Challenging Risk of Indonesian Today
Full text linkThis article aims to discuss the remembering phenomenon of the seven words of the Jakarta Charter. Even though it happened in early Indonesia independent era, the rejection of deleting the seven words of Jakarta Charter still exists until now. The seven words abolition of the Jakarta Charter became myths and rites that used by Islamic fundamentalist groups to bring back past memories in Indonesia today. In the process, it became a collective or social memory among Muslim Fundamentalist group, and it gives great energy, and also dreaming, to the fundamentalist Islamic groups to struggle to remake Indonesia as Islamic State. In Indonesian history, it is a big problem because of two reasons. Indonesia is not Islamic state. Beside that this group also is not only using constitutional ways, but also unconstitutional ways, such rebellion, religious terror, and hijacking. Therefore we need to reshape and reconfigure the memory of deleting the seven words of the Jakarta Charter