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.

Today global economic system practiced is commonly derived from Western thought and civilization. A lot of research has shown that this modern economic system unsuccessful in achieving economic goals, moreover this system produce a negative effect as causes of various economic problems, such as crisis, inequality distribution, poverty, and war in various countries. The matter then leads us to find what exactly source of the problem is. By using qualitative analysis with content analysis technique, this paper attempt to identify two points related to economic theory and problem. Firstly, does the economic problem linked to the economic theories itself or by human behavior? Secondly, does economic system, theory or ideological failure? This study argues that economic theories closely related and unseparated to ideology or religion matter which has develop the human perspective on how to solve the economic problem. This paper designed also to realign the contemporary economic system and their economic theory compared to the Islamic economic system based on Tawhid. This study found that the lack of fundamental ethical norms, political economy, morality and the pursuit of unbridled self-interest, is the main problematic issues and cause of the economic problems as the findings. The implication is that the economic system should adopt Tawhidic system as an answer and solution of human economic phenomenon.

The role of government is always significant in every aspects of lifecycle of the state. In pursuit this role, government should decide an appropriate policy to face an economic phenomenon. In Islam, the government is a vicegerent of Allah which is government policy is fundamental not merely for progressing of the state itself but also socio economic welfare of the community. The government is, hence the policy should not bias and unequal. Focusing these issues, this paper attempts to formulate the concept on how the government use religious values in establish economic policy based on Tawhidic approach. This paper focuses on the economic role as reflection of the divine nature of Islamic economics by emphasizes not only on the human aspects of economic actors, but also on the rules or a system that must be obeyed by economic actors. Thus, this paper attempts to formulate the concept and the framework of Tawhidic based economic regulation using by descriptive qualitative method.

This study aims to investigate the perceptions of Indonesian students in Medina, the Kingdom of Saudi Arabia about bank interest and Islamic banks usage. By using questionnaires data collection method and purposive sampling technique, 40 students have been interviewed online in this study. The data is then analyzed by descriptive percentage. This study found that most Indonesian students in Medina consider bank interest as usury and only 5% of them thought that both were different. The students who consider bank interest as usury argue that the contract between the customer and the bank is a Qordh (loan) contract. In contrast, respondents who consider the bank interest and usury are different, arguing that the interest is not always as usury according to some scholars who do not categorize the contract between bank and customer as Qordh, but as Tamwil (financing). This study also found that most of the students using Islamic banks and at the same time some of them also have conventional accounts for various reasons, such as the limited number of ATMs and branch offices, and no Islamic debit cards yet that are accepted as credit cards in online transactions.

Penelitian ini mendeskripsikan tentang makanan yang tersertifikasi halal bagi para wisatawan yang berkunjung didaerah destinasi wisata yang penduduknya minoritas muslim. Metode Penelitian yang digunakan adalah kualitatif dengan menggunakan instrumen wawancara pada beberapa informan penelitian yakni Pemerintah Daerah, Majelis Ulama Indonesia, LPPOM MUI, dan Pengusaha Warung Makan. Hasil penelitian ini menyimpulkan bahwa warung makan yang tersertifikasi halal masih sangat sedikit. Hal dikarenakan pemahaman masyarakat yang belum terlalu memahami pentingnya sertifikasi halal dan terkendala dengan pembiayaannya. Oleh karenanya peran pemerintah dalam hal ini Dinas kebudayaan dan Pariwisata, Majelis Ulama Indonesia, LPPOM MUI, dan para pengusaha warung makan perlu saling bersinergi dalam penyediaan makanan halal yang merupakan salah satu daya tarik bagi para wisatawan muslim untuk berkunjung di Kabupaten Toraja Utara.

The problem of scarcity resources is one of the most important topics in economics, even one reason for the emergence of economics itself. Al Qur'an as a source of economic science in Islam, of course, also talks about the Resources. The study finds that the concept of economic resources related to scarcity in al Qur'an different from what is understood by economic mainstream, and that is the foundation for the Muslim economists to build the consumer behavior theory in Islam.

In mainstream economics, distribution concerns who gets what. “Who” refers to the personal distribution of income among individuals or the functional distribution of income among suppliers of productive factors. Also mainly concerned with the factors which affect the wealth of nations. Issues of justice, elimination of poverty and deprivation are secondary. On other side, Islam not only concern to who gets what, but also concern to how the human gets what equally and justify. Therefore this study uses descriptive and synthetic approach to present principles and concept of justice distribution derived from the guidance of revelation; Qur’an and Sunnah. The study is derived into two main themes. The firts one deals with theory of juctice and a review on distribution theory in secular Paradigm, the second one is the taxonomy of economic distribution theory in Islam

This study had three objectives: mapping micro, small and medium enterprises (MSME) in the area of Ternate according to the potential and characteristics of the community; identifying strategies to improve business competitiveness; and providing recommendations to relevant stakeholders. By using a qualitative method through structured interviews and focus group discussions involving representatives from the MSME community, this study found that MSME has the potential to be professionally developed, not only as a small-scale home industry activity but also as a leading sector in Ternate. This can be seen from the spread of creative industries in various districts, each of which has distinctive features of superior products in the MSME sector. These peculiarities have the potential to be arranged in the form of creative industry clusters by creating certain product areas in several districts that have the same characteristics. However, there has not been any intensive coaching from the local authority, including the absence of Corporate Social Responsibility (CSR) from large companies as a form of social responsibility to develop MSME activities.

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.