31 research outputs found
KADAR ZAKAT PROFESI MENURUT DIDIN HAFIDHUDDIN DAN JALALUDDIN RAKHMAT DAN URGENSINYA PADA APARATUR SIPIL NEGARA
No full textZakat as one of the five pillars of Islam contains two main dimensions, namely ritual and social. During the time of the Prophet, zakat was only limited to gold and silver, livestock, trade, agriculture, and rikaz. Over time, the idea of zakat was charged to people who were professionals, causing debate among mujtahid. Didin Hafidhuddin and Jalaluddin Rakhmat agreed on the procurement of income zakat obligations but differed in terms of the percentage of zakat rates. In Indonesia itself, there are professions that are significant in number, namely ASN. ASN as part of the government has an important role in improving community welfare and reducing social disparities.
This type of research is a literature study that refers to primary and secondary sources as well as other sources that have a similar theme. The author uses the Istinba>t} method as a scalpel to explore this research. This research is descriptive-analytical-comparative, namely describing, analyzing and comparing the level of professional zakat according to the views of Didin Hafidhuddin and Jalaluddin Rakhmat to find similarities and differences of opinion between the two.
The result of this study is that the background for the difference of opinion between Didin Hafidhuddin and Jalaluddin Rakhmat about the level of professional zakat is the difference in the istinba>t} method in determining the obligatory professional zakat. Didin used T{uruq Ma'nawiyyah in the form of qiya>s syabah which in terms of the level of professional zakat is qiyaskan with currency zakat (gold and silver) so that the idea of a rate of 2.5% or rub'ul usyri emerged. If examined further, Didin did not only use qiya>s (T{uruq Ma'nawiyyah) to determine the obligatory zakat of the profession. Didin used the generality of the texts where in T{uruq Lughawiyyah there is a theory of 'a>m. Unlike Didin, Jalaluddin actually rejected qiya>s for the issue of zakat because it was considered mahd}ah worship that could not be interfered with by humans. Jalaluddin used Surah Al-Anfal verse 41 as a postulate for the obligatory professional zakat. ASN
as part of the government is a profession whose wages are fairly stable so that it is believed to be able to cut social gaps through the distribution of zakat. Based on this postulate, Jalaluddin used the concept of khumus (perlima) so that Jalaluddin's version of 20% was born for the percentage of professional zakat rates. Based on the zakat rate offered by Didin Hafidhuddin and Jalaluddin Rakhmat, the appropriate percentage for ASN is the rate carried out from Didin Hafidhuddin's thinking, which is 2.5% or rub'ul usyri
The Economic Independence Ecosystem Model of Islamic Boarding Schools: A Case Study of Yaspida Pesantren Sukabumi
No full textThis study aims to describe the function of Islamic boarding schools in community empowerment through an economic independence ecosystem model, with a case study at Yaspida Islamic Boarding School, Sukabumi. The approach used is descriptive-qualitative through field surveys, interviews, and focus group discussions (FGD) with primary and secondary data. The results of the study indicate that Yaspida Islamic Boarding School has implemented an economic independence ecosystem model that contributes significantly to improving the welfare of leaders, educators, students, and the surrounding community. This model is based on Law Number 18 of 2019 concerning Islamic Boarding Schools, specifically in carrying out the function of community empowerment. Islamic boarding school economic activities are developed in the form of micro, small, and medium enterprises (MSMEs) and macro businesses in the form of limited liability companies (PT) according to the potential and capabilities of the Islamic boarding school. There are nine main indicators of empowerment which include job training, strengthening the Islamic boarding school economy, establishing cooperatives and financial institutions, marketing assistance, management guidance, and technology development and social activities. This study concludes that the economic independence ecosystem model implemented by Yaspida Islamic Boarding School is able to become a role model for Islamic boarding school-based community empowerment that is sustainable, productive, and oriented towards the economic independence of the community
PENGEMBANGAN BAHAN AJAR TEKS DRAMA BERDASARKAN PENGALAMAN PENGARANG
No full textResearch conducted to develop drama text teaching materials based on the experience of the author of the drama script aims to make it easier for students to understand drama text material. In addition, based on the author\u27s experience students are expected to emulate the author\u27s creative process in writing a paper. The research method used in this research is the research and development method. Based on the results of the interview it can be concluded that the ability to write drama is determined based on mastery of the elements of drama and the ability to develop stories based on the author\u27s experience. The process of writing drama is done in several steps: (1) searching for ideas based on personal experience, other people, or the surrounding environment; (2) processing ideas to find plots (characters), characters or characters that vary with their inner conflicts, settings and dialogues, interesting conflicts, and messages to be conveyed; (3) starts the process of writing drama with stages and elements of drama; (4) revision of drama products. Teaching material developed is presented from basic competencies of knowledge and basic competencies of learning skills. Based on experiments on developed teaching materials it is known that the average value of the ability to write plays gets a score exceeding the minimum criteria, so that the teaching materials used are effective. Based on observations it is known that teaching materials can help students in learning and student activities become more independent, and active
Konsep Kecerdasan Emosional (EQ) dan Kecerdasan Spiritual (SQ) dalam pendidikan akhlak menurut Surat Luqman (ayat 12-20)
No full textABSTRAK
Kecerdasan emosional adalah kemampuan untuk mengenali perasaan kita sendiri dan orang lain, sedangkan Kecerdasan spiritual adalah kecerdasan untuk menghadapi persoalan makna atau value, yaitu untuk menempatkan perilaku dan hidup dalam konteks makna yang lebih luas. Kedua kecedasan ini tidak dapat dipisahkan, karena saling berhubungan. Orang yang memiliki kecerdasan emosional dan spiritual biasanya memiliki jiwa kepedulian dan ikatan silatirahmi yang tinggi baik terhadap sesama maupun lingkungan sekitarnya. Seperti tokoh yang diceritakan Allah dalam Al-Quran yaitu Luqman Hakim yang senantiasa mengajarkan mengajarkan kebaikan kepada anaknya serta melarangnya dalam perbuatan munkar. Dalam Al-Quran terdapat satu surat yang menjelaskan kecerdasan emosional dan spiritual yang bertujuan untuk membentuk generasi muda yang berakhlak mulia.
Berangkat dari fenomena dan latar belakang di atas, maka penulis mengangkat dua rumusan masalah sebagai berikut, 1) Konsep kecerdasan emosional (EQ) dan kecerdasan spiritual (SQ). 2) Konsep kecerdasan emosional (EQ) dan kecerdasan spiritual (SQ) dalam pendidikan akhlak menurut surat luqman (ayat 12-20).
Penelitian yang penulis lakukan ini adalah penelitian kepustakaan, karena data yang diteliti berupa kitab-kitab tafsir dan Al Quran, adapun pendekatan yang dipakai dalam penelitian ini adalah pendekatan historis filosofis yaitu peneliti menyelami keseluruhan pemikiran surat Luqman, metode pengumpulan data yang digunakan adalah metode dokumentasi yaitu mencari data tentang pandangan Luqman mengenai konsep kecerdasan emosional dan spiritual, sedangkan untuk analisisnya penulis menggunakan metode maudu’I atau tematik yang mana membahas ayat Al-Quran sesuai tema.
Hasil penelitian dapat dijelaskan sebagai berikut: 1. Konsep kecerdasan emosional dan spiritual, a) kecerdasan emosional, memiliki 5 kecakapan: kesadaran diri, pengaturan diri, motivasi, empati dan keterampilan sosial; b) kecerdasan spiritual, memiliki beberapa komponen: Kemampuan untuk menstransendensi, Kemampuan untuk menyucikan pengalaman sehari-hari, Kemampuan untuk mengalami kondisi-kondisi kesadaran puncak, Kemampuan untuk menggunakan potensi-potensi spiritual untuk memecahkan berbagai masalah, Kemampuan untuk terlihat dalam berbagai kebajikana; 2. Konsep EQ dan SQ dalam pendidikan akhlak menurut surat luqman ayat 12-20, yaitu: a) pendidikan akhlak yang masuk dalam kecerdasan emosional (EQ): birrul waalidain/berbuat baik kepada orangtua, Tidak meremehkan kebaikan dan kejelekan meskipun kecil dan sedikit, mendirikan shalat, amar ma’ruf nahi munkar, sabar, tidak boleh memalingkan muka dari orang lain, Tidak boleh memalingkan muka (sombong), berjalan sederhana (sedang), memelankan suara ketika berbicara, larangan untuk berdebat tanpa dasar ilmu. b) pendidikan akhlak yang masuk dalam kecerdasan spiritual (SQ): bersyukur, tauhid (tidak menyekutukan Allah), Memiliki aqidah/iman yang kuat, Mengikuti jalan orang- orang yang kembali kepada Allah, mendirikan shalat, amar ma’ruf nahi munkar, dan sabar.
ABSTRACT
Emotional intelligence or emotional quotient is an ability to recognize our own and other feelings, while spiritual quotient is an intelligence to face the problem of meaning or value that is to put the behavior and life in the context of a broader meaning. Both ofthese two intelligences cannot be separated, as they are related each other. People who have emotional and spiritual intelligence usually have a bosom of highcaring and social connection bond both other people and environment. Like the character told by Allah in the Al Qur'an, he is Luqman Hakim who always teaches his son kindness and forbid the evil deed. In the Qur'an there is a surah which explains emotional and spiritual intelligence which aims to establish a noble character for the youths.
Based on the phenomena and the background above, the author raises two formulations of problem as follow: 1) The concept of Emotional Quotient (EQ) and Spiritual Quotient (SQ). 2) The concept of Emotional Quotient (EQ) and Spiritual Quotient (SQ) in character education according to the letter Luqman (verses 12-20).
The study conducted by the author is a library research, because the data examined are in the form of Tafseer books and Al Qur’an. The approach used in this study is a historical approach that the researcher explores the whole philosophical thinking of surah Luqman. The data collection method used isdocumentation method by seeking the data about Luqman’s views on the concept of emotional and spiritual quotients. While for the analysis the researcher uses maudu'i or thematic method which discusses Quranic verses related to the theme.
The results of the research can be elaborated as follow: 1. The concept of emotional and spiritual quotients, a) emotional quotient, has five skills: self- awareness, self-management, motivation, empathy and social skills; b) spiritual quotient, has several components: the transcending ability, the ability to sanctify daily experience, the ability to experience peak conditions of awareness, the ability to utilize spiritual potential to overcome problems, the ability to look everything in various goodness; 2. The concept of EQ and SQ in moral education according to the surah Luqman verses 12-20 are: a) character educations which are included into emotional quotient (EQ): birrul waalidain/doing goodness to parents, being not underestimate the goodness and the badness whether small and little, establishing regular prayer, amarma’rufnahimunkar, patient, not turning the face away from other people, not turning the face away (arrogant), walking simply (moderate), turning his voice down when he is speaking, and the prohibition to argue without scientific basis. b) character educations which are included into the spiritual quotient (SQ): grateful, monotheism (not associating partners with Allah), having a strong aqidah/faith, following the path of people who return to Allah, establishing regular prayer, amarma’rufnahimunkar, and patient
Aksiologi Ilmu Pengetahuan Manajemen Pendidikan Islam
No full textValue always manifests together in actions or actions carried out by humans whenever and wherever humans have needs, although it cannot be denied that sometimes the context of values ??is mostly wrapped in dialogical and dialectical uses of simple language which is difficult to philosophize. The problem is whether we are aware of it or not? actually we are discussing a value ?. Questioning the benchmarks regarding the value, situation and status of the value, investigating the statement of an object and other possibilities related to the nature of value. Research on the axiology of Islamic education management science, the author examined using the library method or literature review, the goal is that the orientation of the values ??expected from the implementation of Islamic education management science can be known for its definition and benefits. The results of this study are the orientation of the values ??expected from the implementation of Islamic education management science itself is to embed leadership, managerial and organizational values ??into a personal soul that is stable, dynamic, independent and creative, so that in action it is always based on tangible Islamic characters. in several values, namely the value of worship, the value of benefit, the value of mercy (affection), the value of goodness, the value of long-term orientation, and submission to God
Designing A Language Lesson: Pedagogical and Linguistic Perspectives
No full textDesigning a language lesson is a challenging task for teachers. In order to have a good language lesson, teachers cannot just rely on the textbook. They need at least to develop the lesson from the textbook or even to design their own lesson. Teachers also need to consider how they are going to apply the lesson planned in the classroom. Another consideration would be to integrate the specific language skill and/or element with the other skills. This is essential in order to achieve the utmost results of teaching and learning. This paper discusses a language lesson in the area of grammar - Used To - designed by the author. The lesson is not only intended to expose learners with the structure and rules of grammar, but also allow learners to practice the grammar in use. Hence, the developed grammar lesson aimed to improve the communicative competence of the learners. Considering the wide aspect of teaching analysis, the present article focuses on the application of the lessons in the classroom, the aspects of language skills covered, as well as the linguistic foundation for the exercises. It is hoped that this article can provide insights to language educators in developing grammar lessons that cater to the considerations of pedagogical and linguistic perspectives
Aksiologi Ilmu Pengetahuan Manajemen Pendidikan Islam
No full textValue always manifests together in actions or actions carried out by humans whenever and wherever humans have needs, although it cannot be denied that sometimes the context of values ??is mostly wrapped in dialogical and dialectical uses of simple language which is difficult to philosophize. The problem is whether we are aware of it or not? actually we are discussing a value ?. Questioning the benchmarks regarding the value, situation and status of the value, investigating the statement of an object and other possibilities related to the nature of value. Research on the axiology of Islamic education management science, the author examined using the library method or literature review, the goal is that the orientation of the values ??expected from the implementation of Islamic education management science can be known for its definition and benefits. The results of this study are the orientation of the values ??expected from the implementation of Islamic education management science itself is to embed leadership, managerial and organizational values ??into a personal soul that is stable, dynamic, independent and creative, so that in action it is always based on tangible Islamic characters. in several values, namely the value of worship, the value of benefit, the value of mercy (affection), the value of goodness, the value of long-term orientation, and submission to God
THE EPISTEMOLOGICAL STRUCTURE OF TAFSIR IQTISADI (THE STUDY OF AT-TAFSIR AL-IQTISADI LI AL-QUR’AN AL-KARIM BY RAFIQ YUNUS AL-MASRI
No full textThis article discusses the epistemological structure of At-TafsÄ«r al-Iqtiá¹£ÄdÄ« li al-Qur\u27Än al-KarÄ«m by RafÄ«q YÅ«nus al-Maá¹£rÄ«. The author of this tafseer is an economist, a researcher at the Center for Islamic Economic Studies University of Malik \u27Abdul\u27 AzÄ«z, and is active in Al-Jam\u27iyah Ad-Dauliyah li Al-IqtisÄd London. The author\u27s background makes this book very interesting to study because not many economists have written tafsir studies. This article is a literature study employing a descriptive-analysis method and a historical-philosophical approach. This study shows that the interpretation of At-TafsÄ«r al-Iqtiá¹£ÄdÄ« li al-Qur\u27Än al-KarÄ«m was written in a tartib mushafi model, and predominantly used tafsÄ«r bi ar-ra\u27yi with the nuances of the tafsÄ«r iqtiá¹£ÄdÄ«. The nuances of the iqtiá¹£ÄdÄ« interpretation come from tafsÄ«r Ê»ilmÄ«, which shows scientific theories from the Qur’an. Through the tafsÄ«r iqtiá¹£ÄdÄ«, RafÄ«q YÅ«nus al-Maá¹£rÄ« attempted to show that the Qur’an can be interpreted using an economic approach and argued that the Qur’an provides the existence of economic theories. Among these theories are Musykilah an-Nadirah an-Nisbiyah (relative scarcity), at-Tafá¸Ä«l az-ZamanÄ« (time preference), and Ta’dzÄ«m al-manÄfi’ (profit maximisation)
Rekonsiliasi Sunni-Shi’ah Pasca Koflik: Kajian Fenomenologis di Desa Puger Kulon Kecamatan Puger Kabupaten Jember
No full textABSTRAK
Konflik Sunni-Shi’ah di Desa Puger Kulon terjadi mulai tahun 2012 hingga 2013. Puncak konflik ini terjadi pada bulan September 2013. Akar konflik ini bermula dari ceramah Habib Ali bin Umar al-Habsyi yang tersebar dikalangan masyarakat. Ceramah tersebut dinilai menghina sahabat Nabi saw. Kemudian reaksi timbul dari pihak Sunni dengan cara meminta fatwa kepada MUI untuk menilai ajaran Habib Ali. Fatwa tersebut menyatakan bahwa ajaran Shi’ah Habib Ali sesat dan menyesatkan. Aksi dan reaksi tersebut menjadikan eskalasi konflik semakin meluas. Peran aktor rekonsiliasi sangat dibutuhkan untuk mengembalikan suasana Puger menjadi kondusif kembali. Tulisan ini berangkat dari tinjauan ontologis yang merupakan perkara teks dan tinjauan fenomenologis yang merupakan perkara konteks untuk melihat relasi konflik Sunni-Shi’ah pada masyarakat Indonesia dewasa ini.
Fokus objek yang diteliti adalah kelompok Sunni, kelompok Shi’ah dan aktor rekonsiliasi (pemerintah Jember dan tokoh masyarakat). Tujuan dari penelitian ini adalah untuk mengetahui bentuk rekonsiliasi dan menggali makna aktor rekonsiliasi mendalami pasca konflik Sunni-Shi’ah di Puger Kulon, sehingga dari sini tujuan peneliti adalah mengetahui bentuk rekonsiliasi dan menggali makna pelaku rekonsiliasi dalam mendalami konflik. Penelitian ini menggunakan teori konflik Pruit dan Rubin, sedangkan teori rekonsiliasinya menggunakan teori ADR (alternative dispute resolution) milik Kovach. Dalam prespektif Islam, menggunakan teori aṣḥābiyaḥ Ibnu Khaldun dan diperkuat dengan nilai Piagam Madinah. Oleh karena itu, penelitian ini menggunakan metode etnografi, sedangkan metode pengambilan data dilakukan dengan wawancara atas bantuan key informan.
Dari hasil penelitian ini terdapat dua makna yang dimaksud pelaku rekonsiliasi, yakni iṣlāḥ dan toleransi. Keduanya merupakan harapan aktor rekonsiliasi ketika mendamaikan konflik Sunni-Shi’ah Puger Kulon. Sedangkan dalam bentuk rekonsiliasi Sunni-Shi’ah di Desa Puger Kulon, peran aktor rekonsiliasi dan manajemen konflik (dialog) yang tepat, dapat mendamaikan kedua belah pihak dan mengembalikan suasana Puger Kulon kondusif kembali. Aktor rekonsiliasi harus berasal dari pihak “netral”, ketidakpihakan pada salah satu kelompok menjadi syarat penting untuk menjadi aktor rekonsiliasi. pada akhirnya, rekonsiliasi konflik dapat membantu mengurangi eskalasi konflik keagamaan yang semakin meluas.
ABSTRACT
Sunni-Shia conflict in Puger Kulon village occurred from 2012 to 2013. The highlight of this conflict occurred in September 2013. The roots of this conflict stems from Habib Ali bin Umar al-Habsyi speech scattered among the community. The speechs were judged insulting the companions of the Prophet. Then the reactions were arising from Sunni parties by requiring a fatwa MUI to assess the teachings of Habib Ali. The fatwa declared that the Shia doctrines of Habib Ali are misguided and misleading. Action and reaction thats makes the escalation of the conflict is increasingly widespread. The role of an actor reconciliation is urgently needed to restore the atmosphere of Puger be conducive. This article departs from the preview text matter which is the ontological and phenomenological views which is a matter of context to see Sunni-Shia relations conflict in Indonesia society today.
The focus of the object examined was the Sunni group, the Shia and the actor of reconciliation (Jember Government and public figures). The purpose of this research is to know the shape of the reconciliation and explore deep meaning of reconciliation when actor steeped in post-conflict Sunni-Shia at Puger Kulon, so from here the goal of researcher is to know the shape of the reconciliation and research the meaning of offender reconciliation in steeped of the conflict. The focus of this research uses theories of conflict Pruit and Rubin, while his reconciliation theory using the theory of ADR belong to Kovach. In the Islamic perspective, the author uses the aṣḥābiyaḥ theory of Ibn Khaldun and reinforced with the value of the Charter of Medina. Therefore, this research uses ethnographic methods, while the methods of data retrieval is performed with the help of key informant interviews.
From the results of the research there are two points, namely the iṣlāḥ offender reconciliation and tolerance. Both of them are the actor hopes of reconciliation when reconciling the Sunni-Shia conflict Puger Kulon. Meanwhile, in Sunni-Shia reconciliation at Puger Kulon village, the role of reconciliation and conflict management (dialogue), can reconcile the two sides and restore an atmosphere conducive Puger Kulon back. The Actor of the reconciliation must come from the "neutral" sides, impartiality an each side becomes an essential prerequisite for becoming an actor reconciliation. ultimately, reconciliation conflicts can help reduce the escalation of religious conflict that was increasingly widespread.
مستخلص البحث
حدث الصراع بين السني والشيعة في قرية بفوغار كولون وقعت من عام 2012 إلى عام 2013. كانت الذروة عن هذا الصراع وقع في سبتمبر 2013. أول الجذور هذا الصراع نشأت من محاضرات لحبيب علىّ بن عمر الحبشي المنتشرة في المجتمع. تحسب المحاضرات إهانة على صحابة النبي. فسوف يرد من الأحزاب السنية عن طريق طلب فتوى لمجلس العلماء الإندونيسيين لتقييم تعاليم لحبيب علىّ. وذكر الفتوى أن تعاليم الشيعة لحبيب علىّ ضلال ومضللة. هذه التفاعل جعل التصعيد انتشارا من الصراع. دور المصالحة محتاج على وجه السرعة لاستعادة بفوغار كولون تكون مواتية للعودة. تغادر هذه الورقة من الاستعراضات وجودي مسألة النص ونقد الظواهر وهو أمر من سياقها لرؤية العلاقات الصراع السني الشيعي في المجتمع الإندونيسي اليوم.
وكان تركيز الكائن درست المجموعة السنية والشيعة والجهات الفاعلة المصالحة (جمبر الحكومة المحلية وقادة المجتمعات المحلية). والغرض من هذا البحث هو معرفة الشكل المصالحة والبحث عن معنى المصالحة عند التفقه في مرحلة ما بعد الصراع السني والشيعة بفوغار كولون، لذلك من هنا هدف الباحث هو معرفة شكل من المصالحة والبحث عن عميقة المصالحة معنى الجاني في الصراع. يركز هذا البحث يستخدم نظريات الصراع برويت Pruit وروبين Rubin، واما استخدام نظرية المصالحة له نظرية ADR لكوفاش. في منظور الإسلام يستخدم الكاتب بنظرية أصحابية لإبن خلدون والمقيدة بقيمة "الميثاق من المدينة المنورة". ولذلك يستخدم هذا البحث بطريقة الاثنوغرافية، واما تنفيذ فى استرداد البيانات بمساعدة مقابلات مع مصادر المعلومات الرئيسية.
من نتائج هذا البحث له معنيان من المعاني المقصودة المصالحة الجاني وهما الإصلاح والتسامح. كلاهما آمال من عاملين المصالحة عندما مصالحة الصراع بين السنى والشيعة بفوغار كولون. واما في شكل المصالحة السنية الشيعية بقرية فوغار كولون وكان دور الأطيب فى مصالحة فاعل وإدارة الصراع وهى التسليم بعضهم بعضا واستعادة مناخ الموات للخلف بفوغار كولون. يجب أن يأتي فاعلون المصالحة من "المحايدة"، وليس في صالح من مجموعة واحدة شرط أساسي لتصبح المصالحة. وفي نهاية المطاف، المصالحة الصراع يمكن يساعد على التقليل من تصاعد الصراع الديني على نطاق واسع
Analisis Produk Simpanan Pembiayaan Pada Simpanan Pendidikan Siswa Sekolah (Si Sidik) Di Kspps Bmt Bina Ummat Sejahtera Cabang Polokarto
No full textBaitul Mal Wa Tamwil is a sharia forum for economic actors, especially Muslims. In the Polokarto area, Sukoharjo, there is a Baitul Mal Wa Tamwil (BMT) named Bina Ummat Sejahtera. One of the service products offered is Si Didik (School student education savings). The author here will examine the financing of the mudharabah in relation to the student's savings. With research objectives 1. To determine the mechanism of mudharabah financing on school student education savings (SI SIDIK) at BMT Bina Ummah Sejahtera in the Polokarto branch. 2. To find out the management of mudharabah financing on school student education savings (SI SIDIK) at BMT Bina Ummah Sejahtera in the Polokarto branch. By using qualitative research methods. With the findings, the form of the SI SIDIK program has similarities with deposits, where disbursement is carried out at a certain time. Investments made by BMT BUS are not only with Murabahah, but also with Mudharabah contracts in which the profit ratio between BMT BUS as Shahibul Maal and Mudharib is determined according to the agreement, even though the ratio is conditional on the business condition of Mudharib. This research is expected to provide scientific insight to the public and the academic community about knowing the importance and benefits of the savings and financing system in Islamic banking and its actual practice
