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.

Since 1934, the idea to establish an Islamic bank has arisen. It began with the concept that the banks’ interest is haram. Then the establishment of Bank Perkreditan Rakyat (BPR) which used zero interest in its operational system. MUI banking team was established in 1992, after Lokakarya Bunga Bank MUI, to manage the establishment of first Islamic bank, namely Bank Muamalat Indonesia on 1 November 1991. In era law no. 10 of 1998, dual banking system appeared, and the acknowledgement of three banking types existence began in law 21 of 2008 because those were mentioned in law no. 21 of 2008. The method used in this research is a historical method, in which search for data and facts from past that has correlations with the implementation of Islamic banking from the first establishment until 2014 (1992-2014) then recite it in this research. The finding revealed that the existence of legal act (Law No. 21 of 2008) have been giving an increase in the number of Sharia Commercial Banks which were originally only three Islamic Commercial Banks (BUS) up to 14. This can be an input for the government that for all sharia-compliant matters such as sharia insurance, sharia mutual funds, Islamic capital markets, and others, it requires legal aspects from the government that regulate it so that the development of Sharia economy in Indonesia will accelerate.

The multidimensional poverty is one of the big problems faced by some countries. It is a condition of an individual that had a low income, low education and low health care. Then, Amartya Sen and Mahbub Ulhaq had offered a new measure on Development namely Human Development Index (HDI). As in Islam, the development had arranged from the approach of Maqāṣid Syarῑ’ah and Al-Ghazali (1111 H) was the first Muslim intellectual who had Developed the thesis and had divided maqasid into three aspects, ḍaruriyyah, ḥajiyah, taḥsiniyyah. Furthermore, ḍaruriyyah consist of five basic elements namely Ḥifẓ Dῑn (Religion), Ḥifẓ Nafs (Life), Ḥifẓ ‘Aql (Intellectual), Ḥifẓ Nasl (Progeny), Ḥifẓ Māl (Wealth). Therefore the aim of the study was to search how the Maqāṣid Syarῑ’ah contributed to Human development theory and what were the factors of HDI of Maqāṣid Syarῑ’ah of Al-Ghazali approach. The Study selected 37 OIC Countries for eight years by using Data panel regression. The Study Showed that Ḥifẓ ‘Aql (Intellectual) and Ḥifẓ Māl (Wealth) has significant impat on HDI. On the other hand, Ḥifẓ Nafs (Life) Ḥifẓ Nasl (Progeny) have significant impact on HDI. This may due to the quality of Human Resources and Bureaucracy in Some OIC Countries.

The study aims to determine his views on hisbah in Islam and the relevance of hisbah thought in modern economic practice. Imam Mawardi was one of the earliest scholars who discussed his work other than Abu Ya'la because that is the importance of this study. The method used to achieve this research's objectives is qualitative using literature study and contact analysis, which analyzes his thoughts about hisbah from his book entitled al-Ahkam al-Sulthaniyah wa Wilayat al-Diniyah. This study's contribution tries to provide a basic framework of hisbah in Imam Mawardi's view, which can be referred to in implementing hisbah today in a government.

The recent appraisal of Islamic Banking and Finance (IBF) development has focused on the interest based banking system. Banks role and function have been retained to create sharia compliant instruments to replace conventional banks interest based instruments. Another issue is the objective of Islamic banking to contribute to social obligation despite profit maximization. In this context, IBF institutions have been involved in debt financing oriented transactions such as murabahah instead of musyarakah and mudharabah, as they are more profitable. This research attempts to clarify Islamic banking’s objective derived from Muslim scholars views and how it complies with sharia. Thus, it is necessary to rethink the paradigm of IBF that is in line with pure Islamic economics, whereas conventional banking has been shifting toward social banking. The methodology used is qualitative-descriptiveliterature. The result is, several applied integrated models in IBFs, such as Social Islamic Bank Limited (SIBL), have offered Mudaraba Waqf Cash Deposit Account (MWCDA). Thensadaqa house is provided by Bank Islam Malaysia Berhad (BIMB), an integrated institution model in which Islamic banking can cooperate with other Islamic social finance such as waqf institutions in Indonesia. Finally, the research finding argues that Islamic banking’s paradigm is to promote the ummah’s maslahat by integrating commercial and social aspects into its operational and objective.

The study aims to develop Maslahah Performa (MaP) as methodology of wealth management system. MaP is maqasid al-shari’ah based organizational performance management system (Firdaus & Mukhlis, 2014). The objective of shariah (maqasid alshari’ah) is to protect and preserve: religion, life, progency, intellect and wealth, could be developed as foundation of organizational performance management system. Aspects of maslahah daruriyah those are religion, life, progency, intellect and wealth, to be developed into various of organizational performance orientation. Furthermore, goal of wealth management is to achieve falah. Objective of wealth management is to get maslahah. Maslahah based wealth management can be derived from cycle of acquiring and utilizing wealth. Acquiring wealth can be carried out by fullfilling worship orientation, internal process orientation, talent orientation, learning orientation, customer orientation and wealth orientation. Utilizing wealth can be carried out by allocating asset to wealth orientation, customer orientation, learning orientation, talent orientation, internal process orientation, worship orientation