An increase in the distribution of PTA Syari'ah financing will also be accompanied by a risk of a bank's confidence level to provide the next facility and an increase in risk that must be borne by the bank in the form of the customer's inability to return the principal of the financing received. The risk of financing related to the confidence of Islamic banks in the world is caused by the character of the debtor's failure to pay for financing. This is what underlies the importance of research on the factors that influence the provision of Islamic PTA financing conducted. The dependent variable used in this study is collectibility and the independent variables are age, education level, marital status, number of dependents, type of company, residence status, position, length of work, income, term of financing, financing objectives, financing ceiling, track record at Bank Indonesia, and branch locations for financing applications. The results of research conducted that of the fourteen variables initially which allegedly affected the subsequent financing facilities turned out to be only four that had a real influence on the subsequent financing facilities provision of Islamic PTA financing at ABC Syariah Bank in Indonesia, namely the level of education, length of work, track record at the Bank Indonesia and branch locations for financing applications. However, the length of work variable has a positive effect on the provision of subsequent financing facilities.

This study aims to analyze the effect of Third Party Funds (TPF), Capital Adequacy Ratio (CAR), Bank Age, Non-Performing Financing (NPF), and Return On Assets (ROA) on the level of risk-taking of Islamic banks in Indonesia and Malaysia. Risktaking in this study is proxied by Financing Asset Ratio (FAR) and Financing to Deposit Ratio (FDR). The data used in this study are the cross-ssection data of Islamic banks in Indonesia. Time-series data of 2010 to 2017 from each of the financial statements of Islamic banks in Indonesia and Malaysia act as research objects. This research uses the panel data regression method and the data run by STATA 12. Based on the analysis, The TPF and the CAR significantly impact the Credit and Liquidity Risk in both observed countries. CAR significantly influenced the credit risk, when the CAR goes up, it is resulted from the addition of equity due to the rise of NPF. Moreover, Indonesia's liquidity risk is caused by the mismatched nature of the Indonesian funding side. On the other hand, the credit risk in Malaysia rises whenever the TPF increase and the Liquidity is caused by the deposit taking and risk taking activity. The introduction of investment account by the Bank Negara Malaysia is among the factors of significant and negative results. This paper urges the Financial Services Authority (Otoritas Jasa Keuangan) to speed up the implementation of Investment Account product in Indonesian Islamic Bank since it will reduce the liquidity risk and at the end will decrease the credit risk

The purpose of this research is to determine wether the financial management variable and financial literacy affect family welfare of muslimah teachers at Selong. 221 repondents were used as the sample in this research. the answers of those respondents were submitted using questionnaire with multinominal logistic regression as the method used to process the data. this research use two independent variable which is financial management variable and financial literacy variable and one dependent variable which is family welfare. the result of this research stated that financial management variable (X1) affect family welfare of muslimah teacher at Selong sub-district while financial literacy variable (X2) wasn’t.

Islamic banking (further referred to as the Bank) faces two significant problems: excessive concentration in Murabaha financing contracts and high cost of funds. These two classic problems directly impact the development of the Bank and give rise to the stigma of a less innovative and unprofitable industry. This research aims to make a new product breakthrough that can help stakeholders overcome the two problems above. Term Deposit Waqf Linked Isthisna (TDWLI) has 4 variants: TDWLI Perpetual Principal, TDWLI Perpetual Principal + Profit Sharing, TDWLI Periodic Principal, TDWLI Periodic Principal, and + Profit Sharing. The TDWLI Periodic Principal is the variant that is most ready to be applied because, in accounting terms, it has been regulated in PSAK 112. In general, this TDWLI product will provide several advantages for banks to reduce the cost of funds (especially in the main variant of Waqf only). It will increase Isthisna financing, referring to OJK data in 2019, only 0.3% of total financing. In terms of accounting treatment, PSAK 112 must be adjusted especially if the Bank will release a Perpetual-based product variant. The main problem with perpetual-based products is the uncommon features. In perpetual, cash waqf cannot be withdrawn or, in other words, eternal. This research recommends that OJK is expected to study this product more deeply to develop healthy and innovative Islamic banking.

The Model of Group Lending has been flourishing in the Microfinance Industry. This model has been used widely to serve the needy and un-bankable group of people by lending money plus interest addition. Islamic finance also embraces this model by omitting the interest and applying the Qardul Hassan to finance the members' daily needs. This divine scheme's problem is the microfinance's sustainability since they have a burden to bear the operational cost due to the non – interest feature of the financing. This paper tries to solve this problem by utilizing the household garbage as the media to repay the Qardul Hassan financing to the Islamic Microfinance Institution (IMFI). This would enable to create more added value product, selling it to get more income and achieving the organization sustainability.

This study aims to determine the effect of Islamic bank’s activity as a zakat intermediator on profitability, efficiency, market share, and growth of Islamic banks in Indonesia. This research also analyses from the literature the possibility of zakat as the funding or financing product. The method used is the panel data method and granger causality. The Independent variable external zakat collection while the dependent variables are ROA, BOPO, Market Share, and Growth. The samples of the research are five Islamic Bank who has done the external zakat collection. The data used are quarterly data with a period from 2013 to 2020. The results of this study indicate that this divine role increase the cost of operation and in the same time decreasing the profitability. The result also stated that the intermediating activities of zakat collection is not significant to push the bank market share, profitability as well as the Bank Growth. However, although in terms of regulation bank cannot be the Amil, in the future, there is potential of zakat can push the Islamic market share and bank growth since the zakat collection, Islamic bank can offer third party funding product as the intermediation between the zakat payer and the Amil zakat whose eligible to collect zakat according to the government regulation.

Purpose – This paper aims to explore different forms and models of integration between Islamic commercial finance and social finance including the problem that arise as well as the solution of each of the models to promote inclusive economic growth. At the end of the paper, the authors have identified the strategy to execute and validate by the decision-makers. Design/methodology/approach – This approach uses two methods which are Delphi and analytical network process (ANP). The authors conduct literature review and four rounds Delphi to construct the integration model, the problem and solution of each model, as well as the questionnaire of ANP. Moreover, using an ANP method, the authors conducted interviews with decision-makers in the areas of Islamic commercial finance as well as social finance, and analyzed the results to identify key models that would create inclusivity and quality of economic growth. To ensure credibility of the results, the authors selected the respondents based on their experience in the fields, as well as their unique perspectives that will complement the group as a whole. Findings – After conducting the four rounds Delphi, the authors found five types of Islamic social and commercial integration which are the ownership, institutional, operational, bottom line and mandatory integration. Based on the analysis of the ANP result, the authors argue that all integration can help the country in attaining with the support of government in terms of making the integration as a vision as well as to push the education of social finance more to the stakeholders. Originality/value – This study is among the emerging studies that explore operational aspects of integration of social and commercial finance within the context of inclusive growth strategy.

The purpose of the study is to analyze the practice of Priority Banking in Indonesia at PT. Bank Syariah Mandiri (hereinafter referred to as BSM), especially in the use of wadiah contracts in priority banking services. The research method is normative legal studies with analysis using Usul Fiqh to identify the presence or absence of usury in priority banking services. Data is obtained through observation techniques, direct interviews and document studies. The results of this study are that there are 3 types of Priority Banking Services offered to customers both from deposits with wadiah or mudharabah contracts, namely Financial Services, Non-Financial Services, and Special Programs for Priority Banking Customers. The three services are funded by BSM internal cash. Priority banking services conducted by BSM violated the provisions of the DSN-MUI fatwa No. 01/DSN-MUI/IV/2000 regarding Current Account and DSN-MUI fatwa No. 02/DSN-MUI/IV/2000 which states that the banks are not permitted to give bonuses if promised in advance. This study concludes that for services which yield material benefits that have a wadiah contract, then it is usury. However, if it yields immaterial benefits, it is not usury so that it is permitted.

Objectives – this research is aimed to compare those epistemological bases to the mindset of Islamic Bank and try to drive the philosophy in practical operation whether based on the Fractional Reserve Banking Sytem (RBS) or 100% RBS and analyze the challenges in deploying the 100%RBS. Methods - This research will be conducted based on an extensive literature review. Results - Based on the epistemological analysis of money and the business cycle as well as the views of Islamic scholars, 100%RBS should be the best for Islamic Bank. There are four types of 100% RBS namely Pure Commodity Money, Sovereign Money, Narrow Banking, and Limited Purpose Banking. To deploy it into the economic system, another philosophical work should be done to choose one of the types and strengthen it so that the theory of 100%RBS can be implemented for the goodness of Islamic Bank. Conclusion - In Conclusions, Based on the epistemology defined by Islamic Scholars, FractRBS has more mafsadah if we compare to the maslahah. Therefore, 100% RBS should be better for the Islamic Bank.

This paper aims to propose a model of investment account based on Islamic Financial Services Board guiding principles. The research figures out some factors affecting the process of deploying investment account, the proposed model, cost - benefit analysis as well as the steps to be taken by Islamic banking stakeholders to install the model in the future. Having reviewed many litetatures related to irregular deposit, investment account as well as the institutional theory, the study found that the adoption of investment account heavily relies on the political factor applied by Bank Indonesia. Law No. 21 Year 2008 that regulates Indonesian Islamic Banking clause 35 stated that Bank Indonesia has coercive power to drive the accounting and governance standard for the Indonesian Islamic banking. Other actors such as Financial Services Authority, National Sharia Board, and Indonesia Deposit Insurance Corporation also do affect the regulation on Investment Account. This paper informs the policy makers to set different regulation on investment account within the practice of dual banking system.

An analysis of the popularity and respectability of the exegetical sub-genre asbāb al-nuzūl (occasions of revelation) in the Qur‟an is usually regarded to be considered under the category of Qur‟anic sciences, which is an intersection between exegesis and narration. With the tool of asbāb al-nuzūl, the exegetes obtain a structural rule that lets them supervise the verse. Furthermore, because of the problems attended upon taking a strictly historical view of asbāb al-nuzūl, Muslim scholars sometimes interpret an asbāb al-nuzūl to mean not an actual historical event, but any situation to which given Qur‟anic verses might have application. Therefore, this study aims to hunt a detailed inspection of the rule of interpretation, which is related to asbāb al-nuzūl applied by M. Quraish Shihab (b. 1944), who was a prolific Indonesian exegete and his published works continue to exert a strong influence. Therefore, to arise a reasonably effortless question: what are the rules contracted to fulfil? When one knows about the asbāb al-nuzūl, it is still to be decided whether the revelation has a specific implication for the particular occasion it was connected with, or whether it is of a general implication and needs to be applied by Muslims at all times. In this vein, by applying a document with an analytical approach, this article found two rules that were related to asbāb al-nuzūl used by Shihab to ensure that the resulting exegesis was following the requirements of Islamic law. Both of these rules emphasise that the most authentic and preferable rule according to majority of the scholars, which is the ruling should be derived based on the generality of the text and not on the particularity of the reason.

Generally, the existence of written works by scholars in the Malay Region (Malaya, Thailand and Indonesia) has been traced to the 12th Century AD. However, their written works on hadith specifically have only been traced to the 17th Century AD. This article is written based on the study of prominent figures and their works with the purpose of tracking the trail of hadith scholars who had contributed much to disseminate the science of hadith in the Malay Region. This study is focused only on their imprint in Malaya (now known as Malaysia), Thailand and Indonesia. Research outcome shows that works on hadith in the 17th and 18th Centuries were few in comparison to works in other fields such as fiqh (jurisprudence), tasawwuf (mysticism) and aqida/tawhid (Islamic creed). Most of the works were translations. In the 19th Century, works on hadith began to be introduced by Nusantara scholars, concomitant with many scholars studying overseas, specifically at Mecca and Medina in the Hijaz, and Egypt. These works are categorized into: 1) specific works on hadith and 2) works on religious sciences such as fiqh, tasawwuf, aqida/tawhid and books containing advice based on many hadith. Various works were written then, not just translations, but also Arabic books written by scholars competent in Arabic, on ulum al-hadith (science of hadith) and mustalah al-hadith (hadith terminology). Writing of such books became more prolific in the 20th Century. The dissemination of such works in Malaya and Indonesia became more widespread such that these works became the main reference in several learning institutions and helped to produce young scholars who followed in the footsteps of the elders.

Isra’iliyyat is one of the elements frequently used in interpretive literature. It is not an important element in the interpretation of al-Qur’an, but its presence may be found in numerous interpretive literature, including those written by Indonesian scholars. This article discusses the use of isra’iliyyat narratives in Nusantara interpretive literature by comparing traditional to contemporary interpretations. The traditional interpretive work selected is tafsir Marah Labid or also known as tafsir al-Munir by Nawawi al-Bantani. A contemporary interpretation selected is tafsir al-Azhar by Hamka. Both these interpretations are selected based on their complete 30 chapters which are still widely referred to by Indonesian society. By using the methodology of document analysis, the researcher compares the attitude of the authors towards isra’iliyyat narratives as well as the methodology of writing isra’iliyyat. Research results find that there is a difference in attitude between Nawawi al-Bantani and Hamka towards isra’iliyyat narratives. Nawawi’s attitude in his interpretation is similar to that of other traditional interpretations which insert such narratives without any explanations whether the narratives may be accepted or otherwise. In contrast, Hamka was more critical towards isra’iliyyat narratives, even though the isra’iliyyat narratives he inserted in his interpretation were selected based on their acceptability and non-contradiction with al-Qur’an or the Prophet’s (pbuh) hadith.

This study uses dynamic panel data methods to examine the factors affecting credit risk in Indonesian Islamic banks. The panel data is collected from 11 full-fledged Islamic banks and 22 Islamic business units (windows) in conventional banks from 2004-2012, taking into account both macroeconomic variables and bank-specific variables. The Generalized Method of Moments (GMM), as proposed by Arellano and Bond (1991), is utilized to estimate the model. The results show that the GDP growth rate and the unemployment rate with a one-year lag have a strong effect on the level of the non-performing financing. Moreover, bank-specific variables such as bank’s diversification and financing structure have a positive effect on the problem financing although its direction is not as expected. It is hoped that the findings could draw attention to factors affecting credit risk in Islamic banks so that credit risk can be properly managed

Umat Islam di Indonesia sebanyak 237 juta jiwa 86,9% per 2021 dari 273 juta jiwa. Sementara itu kekayaan Indonesia dikelola dan dikuasai bukan oleh umat Islam, sekalipun ada pengusaha / lembaga keuangan Islam namun pada praktik bisnisnya akad yang berkembang adalah akad jual beli (murabahah) bukan akad kerjasama (musyarakah). Penulis tergerak untuk membuat sebuah penelitian yang membahas tentang makna syirkah dan konsepnya dalam Islam, serta bagaimana syirkah bisa meningkatkan ekonomi umat. Penelitian ini adalah penelitian kualitatif dengan metode library research, adapun analisis yang digunakan adalah analisis deskriptif. Hasil penelitian ini menunjukkan bahwa syirkah adalah salah satu syariat islam dalam bidang muamalah yang pelaksanaannya sudah dicontohkan oleh Rasulullah SAW dan para sahabat yang mulia, sehingga pemahaman akan syirkah ini harus disebarluaskan kepada masyarakat, dan dilaksanakan dengan panduan yang benar sesuai syariat supaya dapat meningkatkan ekonomi umat.

Zakat merupakan satu daripada rukun Islam yang lima. Hukum menunaikan zakat adalah wajib ke atas semua orang Muslim. Nabi Muhammad SAW ialah pemimpin pemerintahan Islam sekali gus penanggung jawab tertinggi dalam pengurusan zakat, yang memerintahkan untuk mengutip harta zakat dari muzakki dan mengagihkan harta zakat kepada mustahiq. Permasalahan utama masa kini ialah kedapatan beberapa negara yang penduduknya majoriti Muslim tidak lagi memiliki hak dan kuasa dalam pengurusan zakat. Bahkan pengurusannya diserahkan kepada pihak perundangan yang berkuasa di negara tersebut atau dijalankan secara individu. Ini menyebabkan harta zakat tidak diurus oleh pihak pemerintah sekali gus menjejaskan pengurusan zakat itu sendiri seperti hak pelaksanaan zakat rakyat yang beragama Islam mulai terjejas, pengurusan zakat menjadi tidak efektif dan efisien serta menyebabkan ketidakadilan kepada mustahiq. Kajian ini membincangkan perihal pengurusan zakat dari sisi konsep dan pihak yang bertanggung jawab dalam melaksanakan pengurusan zakat berdasarkan syariat Islam, sama ada yang dilakukan oleh pemerintah Islam mahupun bukan Islam. Sebagai natijahnya, pihak pemerintah perlu mengambil alih tanggungjawab pengurusan zakat kerana ia melibatkan banyak pihak yang memerlukan peraturan dan pengaturan. Hanya pihak pemerintah yang memiliki kekuasaan dan alat yang sah untuk melakukan pengaturan dan mengambil tindakan atau hukuman kepada kalangan rakyat. Dalam pengurusan zakat di sesebuah negara, pihak pemerintah Islam perlu berpegang teguh dengan syariat Islam dan berlaku adil. Sementara itu, bagi pemerintah bukan Islam mereka perlu berlaku adil dalam pelaksanaan pengurusan zakatnya. Implikasi daripada hasil kajian ini mendapati negara-negara yang memiliki rakyat yang beragama Islam, perlu memberikan perhatian terhadap kepentingan rakyat dalam aspek pelaksanaan ibadah, terutama hal-ehwal pengurusan zakat. Antaranya ialah dengan membuat peraturan dan perundangan zakat yang khusus untuk rakyat yang beragama Islam agar hak mereka untuk menunaikan zakat dapat dituniakan, tanpa menjejaskan rakyat yang bukan beragama Islam.

This research aims to initiate the integration model of zakat-waqf with Social Forestry Program. The study is a conceptual paper and qualitative using secondary data and descriptively analyzed. It reviews several existing models related to Zakat and Waqf's role in financing the agriculture and forestry sectors to formulating a novel model for poverty alleviation from communities in and around forests expected to reduce forest destructions in Indonesia. The study concluded that zakat-waqf could finance the Social Forestry program to overcome poverty, inequality and increase the welfare of people living in and around forests. It will provide economic and ecological benefits, especially in reducing forest damage. This research can encourage other researchers to explore the potential of zakat-waqf for financing forestry sectors.

Baitul-Mal is normally known as a charitable institution. This point is true because presently Baitul-Mal role is more prominent in terms of providing assistance and charity contributions and donations to the public. In essence, the original scope of Baitul-Mal covers a wider role compared to the current concept of Baitul-Mal. If we view from the context of Baitul-Mal at the early Islam, it turns out that Baitul-Mal is the only and center for the treasury of the state, but in the Malaysian context, scope and functions of Baitul-Mal are limited by the legal constraint. This paper is aimed to analyze the legal constraint and propose some procedures to empower the function and resources mobilization of Baitul-Mal. This paper will also expose that to improve the functions it can be done by using Islamic financial instruments.

Artikel ini akan menjelaskan konsep teoretikal tadbir urus dalam koperasi di Malaysia. Kami menjurus kepada membangunkan ciri-ciri tadbir urus di kalangan lembaga pengarah dalam koperasi. Penilaian teoretikal ciri-ciri tadbir urus berdasarkan Kod Tadbir Urus Korporat Malaysia (Malaysian Code On Corporte Governance), Index Tadbir Urus Korporat Malaysia (Malaysia Corporate Governance Index) dan Akta Koperasi Malaysia 2007 telah diaplikasi untuk membentuk tadbir urus koperasi. Berdasarkan peranan utama lembaga pengarah yang berkesan dalam meneraju dan mengawal organisasi yang dimiliki oleh ahli seperti koperasi, kami mencadangkan bahawa elemen epistemologi Tauhid boleh digunakan untuk mencipta item tadbir urus bercirikan Islam yang menggalakkan perilaku, moral dan sikap lembaga pengarah yang ikhlas dan jujur. Tambahan lagi, kajian ini boleh menyumbang beberapa pandangan dalam perspektif Islam sebagai satu liputan baru tadbir urus koperasi di Malaysia.

Secara umumnya bagi kebanyakan masyarakat, aktiviti ekonomi ialah satu hubungan antara organisasi bermotifkan keuntungan dengan pihak kerajaan. Tetapi organisasi bukan untung juga memainkan peranan penting dalam pembangunan ekonomi dan juga pembangunan sosial. Organisasi bukan untung boleh disifatkan sebagai perantara atau pihak tengah dalam menyediakan barang dan perkhidmatan kepada masyarakat tanpa melibatkan motif keuntungan dan tanpa kerenah birokrasi berbanding dengan organisasi bermotifkan keuntungan dan pihak kerajaan. Kajian ini berusaha mewujudkan perhatian kepada ekonomi keinstitusian dalam menjelaskan peranan dan kesan organisasi bukan untung terhadap ekonomi sosial terutama sekali dalam perspektif Islam.