The concept of Islamic social finance has gained significant attention in recent years as a tool for poverty alleviation. Islamic social finance refers to the use of Islamic financial instruments to address social and economic issues, including poverty, through zakat, infaq, shadaqah, and waqf. This research explores the application of Islamic social finance for poverty alleviation through the case study of the R Bibilioshiny program. Researchers conduct quantitative methods for data collection, primarily utilizing the Scopus database with the keyword "Islamic Social Finance on Poverty Alleviation". This research employs the R Bibilioshiny program application to process and visualize data obtained from the Scopus database. From the conceptual structure results in the thematic maps discussion, it is found that the most frequently appearing keywords closely related to the research are banking, poverty alleviation, and microfinance. This serves as a benchmark for influence, especially banking and microfinance as Islamic social finance in poverty alleviation efforts. The research finds that the R Bibilioshiny program has been successful in reducing poverty and improving the socio economic status of participants. The success of the R Bibilioshiny program highlights the potential of Islamic social finance as a tool for poverty alleviation. However, there are also challenges that need to be addressed, including the lack of awareness and understanding of Islamic social finance among the general public, and the need for more rigorous monitoring and evaluation of Islamic social finance programs to fully realize this potential, greater awareness and understanding of Islamic social finance is needed, as well as more rigorous monitoring and evaluation of Islamic social finance programs to ensure their effectiveness and sustainability.

This study intends to determine how Tazkia Islamic Institute Hafidzpreneur students actually apply the rules of Islamic consumerism when they shop online. The descriptive qualitative approach method is employed in this research. The Tazkia Islamic Institute's Hafidzpreneur Matriculation Campus students who like shopping online were interviewed for this study's primary data. The findings demonstrated that the majority of students across different batches had implemented the principles of Islamic consumption, with the class of 2020 having the highest percentage of students doing so when shopping online. Whenever it comes to shopping, students adopt sharia principles, abstain from usury, focus on maslahah (the goodness of this world and the hereafter), and direct their expenses toward Allah's way through infak, alms, and waqf. Furthermore, the students underscored the need to maintain hygiene when shopping online, steering clear of garbage (israf) and gharar when transacting online. Ethical behavior and philanthropic concepts have also been applied by students to their online purchases. This is consistent with the practical application of Islamic economics.

The market mechanism is the tendency for supply and demand to equilibrate (i.e., prices move to the market-clearing level), so that there is neither excess demand, nor excess supply, as introduced by Adam Smith (1729-1790) and later developed by the classical economists. In the literature of the history of Islamic economic thought, there have been many studies related to the issue of market mechanisms. Al-Ghazāli and Ibn Taimiyah argued that prices can influence the quantity demanded and supplied. Yahya bin Umar (828-901 AD) also discussed market mechanisms in his book Ahkām Assūq, which is the earliest work examining economic thought on hisbah. Therefore, this study aims to understand the market mechanism according to Yahya bin Umar's views as presented in his work Ahkām Assūq. The research methodology employed is a qualitative approach using literature review and content analysis. The findings of this study state that Yahya bin Umar's perspective on the market mechanism is the process of the intersection between demand and supply, which then determines the prices and volume of desired goods through the decree of Allah Swt.

Populasi Muslim diproyeksikan meningkat sebesar 26% pada tahun 2030, mencapai sekitar 2,2 miliar orang patut menjadi perhatian industri keuangan Syariah. Saat ini, pasar keuangan syariah global bernilai US$ 2,2 miliar pada tahun 2021 dan diperkirakan akan mencapai valuasi US$ 3,02 miliar pada tahun 2027 dan diperkirakan akan mencatat Tingkat Pertumbuhan Tahunan Majemuk (CAGR) sebesar 10,2% selama 2022-2027. Oleh karena itu, kebutuhan pengelolaan kekayaan Islam berkembang sangat pesat. Baru-baru ini, pengelolaan kekayaan Islam atau Islamic wealth management sebagai suatu produk dan jasa adalah salah satu industri jasa keuangan baru yang muncul dan menarik banyak orang kaya untuk dikelola aset mereka dengan nilai-nilai dan prinsip-prinsip yang patuh syariah. Namun, manajemen kekayaan Islam berbeda dari konsepsi Barat tentang manajemen kekayaan dari landasan filosofis. Oleh karena itu, konsep landasan filosofis manajemen kekayaan Islam sangat penting untuk dipahami dengan baik dalam mengelola kekayaan dari perspektif Islam. Studi ini memiliki tujuan sederhana yaitu berusaha untuk mendefinisikan kembali konsep kontemporer pengelolaan kekayaan dari perspektif Islam yang berasal dari Al-Qur'an dan Hadith dan mengusulkan model konsep yang pengelolaan kekayaan dari kerangka Islam. Hasil penelitian menunjukkan bahwa manajemen kekayaan Islam, yang bersumber dari Al-Qur'an dan Hadis, berpusat pada konsep Tawhid sebagai pilar utama dan ketaatan terhadap syariah sebagai hukum yang mengatur umat Muslim. Proses manajemen kekayaan Islam meliputi dua aspek utama: penciptaan kekayaan dan pengeluaran yang terdiri akumulasi, proteksi dan distribusi kekayaan. Penciptaan kekayaan erat kaitannya dengan pencapaian tujuan pengeluaran yaitu untuk mempromosikan maqashid syariah dan mendorong keadilan serta kesejahteraan guna mencapai falah (kesuksesan dan keberhasilan baik di dunia maupun di akhirat).

The community service of IIUM students in collaboration with IAI Tazkia encompasses two activities focusing on village cleanup and education in Kampung Cadasngampar. The first activity involves cleaning the village with the intention of preserving and tidying up the environment within a village or settlement. This activity goes beyond physical cleanliness, aiming to create environmental awareness and concern for the cleanliness of the surroundings. Additionally, students are also engaged in educational activities with school dropouts. The purpose of this initiative is to provide informal learning opportunities for children who have discontinued formal schooling or lack access to formal education. Through this interaction, they strive to provide education and basic skills to children, enabling them to develop their potential even without following the formal education path. This community service reflects the commitment of IIUM students and IAI Tazkia to make a positive impact on the local community, addressing both environmental cleanliness and informal education for those in need.

Purpose – This paper aims to analyze digital marketing's role in Islamic wealth management in achieving sustainable finance. Design/methodology/approach – The article presents an overview of Islamic Wealth Management (I.W.M.) by employing a qualitative method using document and content analysis classifying digital marketing's role on Islamic wealth management and its relationship to sustainable finance. Findings – The finding revealed that digital marketing's role in Islamic wealth management uses its elements: wealth accumulation, protection, distribution, and purification, which can engage with prospective investors and deepen the relationships with the existing clients, which is based on Islamic ethical values to achieve sustainable finance. Practical implications – The paper's importance contributes to the current theory and practice of Islamic wealth management. Practical Impact - The beneficial impact suggests I.W.M. is used in a traditional and digital approach. Originality/value – The practical implications mean I.W.M. is used in traditional and digital approaches.

Terlepas dari dugaan pandemi bermula dari konspirasi dan akan berakhir sebagai bisnis ‘dagang obat’, melalui buku ini Anda akan tahu hakikat pandemi menurut Islam dari sejumlah sudut pandang yang berbeda, seperti teologi, fikih, sejarah, dan ekonomi syariah.

Buku ini tidak hanya memberikan jawaban terkait pertanyaan pandemi Corona: Benarkah ada kesamaan antara virus Wuhan dan Wahn? Benarkah Allah sudah lebih dulu menyebut Corona dalam Alquran? Namun juga membahas pandemi-pandemi lain sebelumnya yang meresahkan dunia, entah sebagai hikmah pengetahuan atau inspirasi pemberantasan.

Sebagaimana kitab, buku ini hadir memberikan pencerahan terkait pandemi agar tidak mudah menjadi korban hoaks, atau turut serta menyebarkan kebencian dan ketakutan.

The increase of the tourism sector in the world, including Indonesia having various lands and cultures, will captivate tourists’ attention. On the other side, with the majority Muslim population, Indonesia should keep its culture and tradition within the Islamic framework. This paper aims to develop Halal tourism in Indonesia by employing the Maqāṣid al-Sharῑa approach in four sectors: hotel, restaurant, tour, travel, and SPA. These sectors are the point of development of Halal tourism in Indonesia based on the Ministry of Tourism and Creative Economy regulation. This study explored the theories related to the five universals of Maqāṣid Al-Sharῑa, including the preservation of din (religion), life, intellect, descendants, and wealth. The analysis results indicate that if the four sectors are used in the five universals of Maqāṣid Al-Sharῑa, the implementation of Shariah tourism is about the Shariah label and the substance of the Shariah objectives. This study guides the developing halal tourism in Indonesia based on Islamic teachings, that is al-Ḍarūriyyat al-Khams on Maqāṣid Al-Sharῑa.

Meningkatnya sektor pariwisata di dunia, sebagaimana di Indonesia yang kaya akan tradisi dan budaya, akan memberikan hiburan dan pemandangan yang menarik bagi para wisatawan. Di sisi lain, Indonesia yang mayoritas penduduknya beragama Islam harus tetap menjaga budaya dan tradisinya dalam kerangka Islam. Makalah ini bertujuan untuk mengembangkan pariwisata Halal di Indonesia dengan pendekatan Maqāṣid Al- Sharῑa pada empat sektor, seperti hotel, restoran, tour and travel, dan spa, sektor-sektor tersebut merupakan titik pengembangan pariwisata Halal di Indonesia berdasarkan Kementerian Pariwisata dan Ekonomi Kreatif. Untuk mencapai tujuan penelitian ini penjagaan Maqāṣid Al-Sharῑa, yaitu pelestarian din, pelestarian nyawa, pelestarian akal, pelestarian keturunan dan pelestarian kekayaan. Hasil penelitian menunjukkan bahwa jika keempat sektor tersebut digunakan dalam lima penjagaan pada Maqasid al-Sharia, maka implementasi wisata syariah tidak hanya sekedar label syariah, tetapi juga substansi dari Maqāṣid Al-Sharῑa. Kontribusi penelitian ini memberikan pedoman untuk mengembangkan pariwisata halal di Indonesia berdasarkan ajaran Islam, yaitu berdasarkan al-Ḍarūriyyat al-Khams pada Maqāṣid Al-Sharīa.

Islamic wealth management is one of the new emerging financial service industries that attract many wealthy people to trust their assets managed in accordance with Islamic values and principles. Islamic wealth management is distinct from the conventional conception of wealth management from the philosophical foundation. Therefore, Islamic wealth management’s philosophical foundation is fundamental to understanding wealth management from the Islamic perspective. The paper aims to redefine the contemporary concept of wealth management from an Islamic perspective derived from the Qur’anic perspective. The finding shows that Islamic conception of wealth management from Qur’anic framework is very comprehensive that cover all philosophical foundation; ontology, epistemology, and axiology. The Islamic wealth management process contends three aspects: (1) wealth creation, (2) spending

Pada kesempatan ini kami dengan bangga menyampaikan kepada stakeholders, hasil kerjasama yang telah dilakukan antara Bank Indonesia dengan Komite Nasional Ekonomi dan Keuangan Syariah (KNEKS) dan berbagai perguruan tinggi dalam mempersembahkan buku “Sejarah Pemikiran Ekonomi Islam”. Buku ini adalah buku yang menyajikan informasi beragam pemikiran ekonomi Islam dari pemikir Islam masa awal Islam sampai dengan modern saat ini. Kelebihan buku ini bukan saja menyajikan buku dengan sangat lengkap dengan para pemikirnya, tetapi juga dilengkapi dengan analisis yang membandingkan dengan sejarah pemikiran ekonomi konvensional

The Muslim population is expected to increase by 26% to 2030 to approximately 2.2 billion, and currently have a 7.7% share of global GDP which is expected to grow to 8.7% by end 2016. Therefore, the need of wealth management from Islamic way is growing rapidly. Hajj is one of Islamic pillars that Muslim people should concern on it. This hajj is performed depending on the ability of person in term of health and wealth. Moreover, the government plays a major role in management and service of hajj in many Muslim countries. The hajj fund can contribute significantly to economic development of the country. One of the possible mechanisms can be used for managing the hajj fund is by using wealth management as the instrument in managing the fund. Moreover, this study will employs qualitative research that refers to the meanings, concepts, definitions, characteristics, metaphors, symbols and descriptions of the matter understudy by using content and descriptive analysis to get finding of the study. The finding of the study is that the concept of Islamic wealth management differs from Conventional one. It is very comprehensive that cover all philosophical foundation; ontology, epistemology and axiology. Semantically, it is different from the Conventional, because Islamic wealth management has its own paradigm and philosophical underpinning, derived from Qur’an and Sunnah, and secondary source can traced through Islamic literatures such fiqh, tasawwuf, kalam. In practice level, it can be implemented in Indonesian Islamic banking especially in managing the hajj fund to contribute to economic development of ummah

Islam is the perfect religious concept, all of life’s activities are measured in the purpose of sharia enforcement. Maqashid sharia is a benchmark in determining activity in the determination, whether it is by these objectives or not. Credit card is a form of facility created to facilitate consumers in making transactions. This product is multiplying and changing the paradigm of consumers in making transactions in the digital era. Credit card has many benefits and functions, one of its functions is substituted for cash. Method of this study using literacy, data collection and collection of objects. The finding is that the contemporary scholars agree that in practice sharia credit cards are permissible as long as there are no aspects of gharar, usury, but also contain the maslahah of the users. DSN MUI responded favourably to the credit card with the issuance of the fatwa DSN No. 54/DSN/- MUI/X/2006 concerning KKS (Sharia Credit Card

Secara garis besar, pembahasan pembahasan dalam buku ini terbagi menjadi tiga bagian pertama bersifat konseptual yang membahas teori itu sendiri kedua bersifat kajian sistem ekonomi yang ada, tiga bersifat pengembangan ekonomi Islam yang berbasis pada pendekatan muqasid syariah. Hasil dari pembahasan ini memberikan gambaran yang komprehensif mengenai ilmu ekonomi Islam itu sendiri karena realisasi Falah dalam ekonomi Islam sangat berhubungan dengan syariah dan tujuannya .

Islamic social finance was discussed in 2013 by IRTI-IDB as a new spirit in solving the economic problem by allocating funds for humanitarian social works by using zakah, infaq, sadaqah, waqf, qardh al-hasan, and Islamic micro-insurance and Islamic microfinance. Islamic social finance has many imperatives to solve socio-economic problems. Therefore, it is needed to study the current state of Islamic social finance research to date. Thus, the study attempts to explore the status of Islamic social finance literature using bibliometric analysis by identifying statistics number of publications year by year, influential aspects, visualization of co-occurrence of keywords, and data texts related to the topic of Islamic social finance by using VOSviewer software. The finding of the study indicated that few articles discussed Islamic social finance. The most discussion of Islamic social finance was in 2019, which tried to handle the issues of the Covid-19 pandemic. Consequently, the journals that contributed the most to the study of Islamic social finance were al-Shajarah and the International Journal of Islamic and Middle Eastern Finance and Management. IIUM and INCEIF have contributed the most in the literature related to Islamic social finance from the author's affiliation. Malaysia is the most contributing country in writing Islamic social finance literature. Furthermore, the most selected keywords of Islamic finance research are Islamic social finance, maqasid syariah, value-based intermediation, sustainable development goals, and waqf. For the most co-occurrence text data, six clusters discussed the role of Islamic social finance in Covid-19, culture and country case on Islamic social finance, sustainable development goals, ecosystem, and maqashid syari’ah

This study explores the economic ideas of Ibn S!na in household and political economies. The study also discusses the relevance of Ibn Slna's economic ideas on modem micro and macroeconomics ideas. According to Sabri Orman, the economic ideas of Ibn S!na can be traced and found in his practical philosophy, which is divided into three headings: Akhlaq (ethics), 'ilm Tadbir al-Manzil (economics) and 'ilm Tadbir al-Madlnah (politics). This study explains that household and political economies should be handled together, centered on Islamic values in the state. Findings of this study explain that the economic ideas of Ibn Slna are mostly related to the literature of 'ilm Tadbir al-Manzil (economics) and 'ilm Tadbir al-Madlnah (politics) that are related to modem micro and macro economics. Firstly, Ibn S!na's microeconomics focuses on man as the agent of economy and his own activity in managing wealth. This gives us a model of managing wealth from Ibn Slna that consists of kasb (earning) and infliq (spending). The kasb (earning) is from al-tijarah (trade) and a/--ina 'at (manufacturing skills), while the infaq is the function of in{aq ijtima'I (common expenditure), in{aq dfni (religious expenditure) and al-iddikhar (savings). The kasb and the infaq are important variables of managing wealth. Secondly, Ibn Slna's macroeconomics focuses on the government's role on welfare in the state by regulating the law of economy, providing job opportunities and ensuring social security. This concept emphasizes that the state should also be responsible for social interests (ma=alih mushtarakah) and common funds (mal mushtarak) to conduct a balanced economy in society. This macroeconomics can be associated with the concept of the welfare state in today's world. Lastly, Ibn Slna's idea in economics is still relevant in the implementation of contemporary Islamic economics.