The study aims to rediscover the original source (Al Qur’an) of Islamic economic theory in context of the influence of mainstream theories on contemporary Islamic economics studies. This study reveals the original axiomatic foundations of the Islamic system with defined characteristics and features as the source of Qur’anomic or economic theory. Moreover, a methodology is proposed to reconstruct the Islamic economic theory in four phases including; the classification of Al Quran verses pertinent to economic affairs, exegesis-based understanding of theories, chronology, and micro-macro socio-economic context. The novelty of this study is the combination of the science of exegesis and economics. The findings of this study are expected to differentiate pure Islamic economics studies from those influenced by secular economic thinking

Research has shown that people are increasingly concerned with environmental, economic and social issues. They want a better livelihood, standard of living and more sustainable choices. Unfortunately, few of them translate this willingness into behaviour. Consumers have a crucial role to develop business models and products which make efficient use of resources. Central to all production is consumption because it drives much of the environmental stress, waste management and resource exhaustion directly and indirectly through the production of the goods and services demanded. Income inequality and sustainable consumption are two terms that are interconnected and significant in explaining the economic environment. It measures the extent to which individual households interact in the economic cycle of the use of goods and services. Different income can be shown through different consumption expenditure patterns whether they are basic goods, necessities or luxury items. This paper investigates how the total household consumption expenditures have developed and how they have allocated their consumption budgets based on different consumption categories. It also identifies how the low, middle and high-income groups allocate household consumption expenditure comprising nine basic components, namely food, clothing, shelter, transportation, communication, education, health and recreation. The data is collected from a questionnaire survey conducted with 635 different households in Terengganu, Malaysia. The findings indicate that food and transportation are expenditure priorities across all groups. The difference in the existing pattern of consumption will be the benchmark for the economic balance to achieve a prosperous quality of life and reduce the inequality gap between high and lowincome groups. Several recommendations are offered in terms of education policy, financial aid and assistance from government and non-government organisations (NGO) to upgrade the standard and quality of living among the poor and lower-income groups. Researchers and policymakers can also benefit from this study to assess the extent of the quality of life and standard of living.

Abstract — as a science, Islamic economics is actually already having the tools and perfect framework. In establishing its fundamental science from inside itself, Islamic economics seek to fuse spirituality principles which based to its knowledge with economics science. In formulating its science building, Islamic economic need a new methodology, to incorporate secular economics mixed to Islamic economics view. This paper promotes selected issues occurred in methodologically building process and tries to elaborate it briefly.

During the last ten years, several developing Muslim countries experienced an interesting phenomenon. Where they are able to build his country's economy through the economic empowerment of small communities. The role of microfinance institutions cannot be denied. Through microfinance programs, the country can further improve the welfare of the poor and reducing poverty. Accordingly, Muslim countries have to combat it by using religious institution and culture. In this case, the role of Qardh al Hasan, as traditional Islamic financing in tackling of poverty is very relevant and important. Qardh al Hasan is supposed to be an important to investigate and provide much needed social service to the poor effectively. The Qardh al-hasan is one of financing-product provided by microfinance institutions. Unlike other financing products, the qardhul-hasan has some unique characteristics, including to entertaint a very specific customers who might be categorized as the dhuafa’ group. The purpose of this paper is to show how microfinance programmes based on Qardh al Hasan financing principles can be established.

Moral education has becoming an increasingly popular topic in the fields of psychology and education. It is in line with contemporary one of the greatest problem that has confronted human society is a moral problem. Our society is full of depravity, irresponsibility, and dishonesty. While not all of these social concerns are moral in nature, moreover almost the entire population had no more sense of morality. In other side performance of our educational institution not promising yet even more complicated. Hence, this paper intended to refresh our framework in respect to what exactly philosophical basis to build our morality and suggest Al Mawardy’s model of human morality in his book Adab al Dunya wa al Din, especially in part of Adab al Nafs as part of our desire in back to the right track of moral education.

This study attempts to determine the factors of flooding in Kelantan's, especially in areas near the Kelantan River, Galas River and Lebir River. By using the OLS estimator on the primary data in 2014, a total of 400 questionnaires were distributed among heads of household, and owner of business premises in the district of Manek Urai, Dabong, Tanah Merah, Kota Bharu and Pasir Mas. The result shows that income per capita, number of households, distance from the river and willingness to pay can reduce a flood risk. These findings are useful to the policy maker to propose the solution to minimize the flood risk, particularly in area that exposed to disaster.

This paper aims to examine the influence of accounting standards (SAFS Sharia No.109) for zakat on the financial performance of zakat institutions. This study has employed Difference in Difference (DiD) test and Panel data regression in order to achieve the objective of study. This study found that there is a difference in zakat institution performance between the pre and post adoption of SAFS in the DiD test. However, panel regression results show that there is no significant change in the adoption of SAFS Sharia No.109 to the zakat institution financial performance. A plausible reason for insignificant relation is that SAFS Sharia No.109 has not yet faithfully adhered by zakat institutions in their reporting, particularly with respect to the zakat for productive purpose (Alim, 2015). On the other hand, this study also found that zakat fund collection and zakat institution equity have significant impact on the performance of zakat institutions in Indonesia.

Islamic financial planning is a making process of financial planning in prudence to make it compatible with Islamic law in order to achieve the level of Al-Falah, that is the blessing of dunya and the salvation of akhira. Yet, with the importance of Islamic financial planning, the individuals who apply the Islamic financial planning in managing their wealth are still rare. So that this research intends to discover the influence of Islamic financial literacy towards each individual’s Islamic financial planning, and moderation effects given by the big five personality trait. The researcher used the simple regression test to find out the Islamic financial literacy effects towards the Islamic financial planning, and used the analysis of moderated multiple regression (MMR) to take the idea that the big five personality trait can moderate the Islamic financial literacy effects towards the Islamic financial planning. The data is collected by using the survey technique through questionnaire distribution to 115 moslem entrepreneurs in Bandung area. The result of this research shows that the Islamic financial literacy influences the Islamic financial planning significantly, and the big five personality trait partially moderates that influence. Furthermore, the conscientiousness and opennes to experience personality trait moderate the influence of Islamic financial literacy towards Islamic financial planning, while the other three of big five personality trait do not moderate.

The study reports a research which was conducted on 640 respondents of Malaysian society to know their perception on the relation between science and religion. The study was conducted throughout the country of Malaysia involving male and female respondents from the age of 20 to 50 years from various ethnics and religious backgrounds. The study was conducted by using the questionnaire method in which the respondents were asked to respond to given statements on the relation between science and religion and the importance of religion and science for human being. The booklets of questionnaire were collected to be analysed using the SPSS to obtain the mean response according to the ethnic, religious and academic background. T-test were also conducted if the means responses were significantly different. The findings of the study show that generally the respondents accept that science leads people closer to god. The mean response between the different ethnic group’s means was also significant. Moreover, the finding also shows that the respondent accept the importance of religion and science for the well being of the people

This study aims to seek the impact of zakat accounting standards (PSAK Shariah No.109) adoption on the financial performance of zakat institutions. This study employed the Difference in Difference (DiD) test and Panel data regression using the data from 5 national scale zakat institutions in Indonesia from 2006 to 2019. This study found a difference in zakat institution performance between the pre and post-adoption of PSAK Shariah No.109, both in the DiD test and Panel data regression model.

Baitul-Mal is normally known as one of financial institution in Islam. This point is true because presently Baitul-Mal‟s role is more prominent in terms of providing assistance and contributions to reduce the poverty in the Muslim country. The rapid global economic changes towards 2020 clearly impact to the Baitul Mal as a Socio-economics institution, politically and economically. This paper tries to explore and examine some basic issues and challenges in the development of Baitul Mal facing economic transformation 2020 in the Indonesian context.

Microfinance achievements in poverty reduction, education improvement of the children of the poor, and creation millions of small businesses by becoming economically independent have been recorded around the globe. Recognition on its bold formalization and shifting from a grass-roots paradigm into inclusion in financial system paradigm were stated in MDG’s 2020 Vision and 2006 Nobel Peace Prize to Mohammad Yunus and the Grameen Bank (Bangladesh). In case of Malaysia, Amanah Ikhtiar Malaysia (AIM), the most dominant and successful MFI in Malaysia, other than produced positive impacts to the borrowers, also managed to put itself highly competitive comparatively with other MFIs. In order to ensure its mission in the future, AIM’s needs to secure its continuous access to financial sources both, at home and/or abroad. The objective of this paper is to provide a conceptual framework on how to channel Zakat to the poor through microfinance.

Education is un-separated part of the human society as old as life itself. Human societies time bytime have had vested interests in education. The societies always agree to acknowledge theimportance of education, even a large number of them fail to provide sufficient resources thatcan be used as support to educational institutions and activities. Waqf as an institution andIslamic finance instrument has a direct and un-direct effect to upgrade the capabilities of theneedy and enhance their quality of life by providing access to education facilities. Hence, theWaqf institution surely can accommodate the issue of financing for government’s educationexpenditure in its effective and comprehensive approach. Thus, the main objective of this paperis to propose the model of Waqf financing for reducing government’s education expenditure byusing cost benefit analysis. The methodology of this research is a qualitative research towardsliterature related to Waqf. The general finding of this paper shows that there is should a strongwillingness from government to devote and make Waqf institution as one of financing capitalfor education expenditure.

The paper reports and discusses a study which was conducted on 490 Muslim respondents from the young generation between the ages 18 to 40 years. The study aimed to identify the popularity of the Islamic banking system among the students of the National University of Malaysia, and the role of Islamic education in promoting the Islamic banking system to the respondents. The findings of the study could be used to popularise further the Islamic banking system in the country. The respondents were selected randomly from The National University of Malaysia. Each respondent was given a booklet of questionnaires containing statements with given choices of yes or no answers as well as the open ended questions. The responses were analysed using the Statistical Package for the Social Sciences (SPSS), to obtain the percentages of the responses. The findings of the study indicated that the Islamic banking system was very popular among the younger generation. About 63% of respondents kept their savings in the Islamic banking system. The findings also shown that the respondents who are most inclined towards the system were those who had been educated in the Islamic education system. 85.0% of the students of the Islamic Studies Faculty saved their money in the Islamic banking system, followed by the respondents from the Faculty of Education (73%) and also the Faculty of Law (72.3%). The controlled groups i.e. the respondents from the other faculties, where the Islamic education was not thought, the percentages of the respondents who saved in the Islamic banking system were much lower.

The first Islamic Market which was founded by the Prophet (Peace be Upon Him) and his companions after establishing Nabawi Mosque is Anshar Market (Suuq al-Anshar) in Medina, where at the time the construction of mosque by the Caliphs also followed by establishing the market. This model shows us the emergence of market in building of economy among the Moslem Community, the market was established on Islamic value where the people from every country can visit and join in economic transaction without any hindrance, tax, rent, and other expenses so that the Islamic market has more ability to compete fairly than other markets. The Islamic market mechanism was free from any intervene in determining of price, even the government only take the role of supervisor to ensure the enactment of disturbance on the market such as overview, fraud, and other market distortions. The structure of the Islamic market is perfectly competitive market where prices are determined by forces of supply and demand. This system was brought the Moslem community as the advance society with prosperity and peace as we called in recent time by civil society. But, this system was not famous among the economic system in today, and it is will become solution for developing Islamic market in order Islamic community and civil society.