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Journal articles on the topic 'Interest and usury (Islamic law)'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

Wahyuni, Sri. "ZAKAT HASIL BUNGA BANK DALAM PERSPEKTIF HUKUM ISLAM." Shar-E : Jurnal Kajian Ekonomi Hukum Syariah 7, no. 2 (2021): 113–25. http://dx.doi.org/10.37567/shar-e.v7i2.861.

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This study aims to: (1) find out the views of Islamic law on bank interest and usury (2). Analyzing the perspective of Islamic law on zakat from bank interest results. This study uses a qualitative approach with the type of library research. Then the analysis uses descriptive analysis and content analysis. With this research, it was found that there were many differences of opinion between the scholars and the thoughts of the figures regarding usury and bank interest. Therefore, zakat from interest results depends on the understanding and stability of the person concerned with the law of bank

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2

Supaino, Supaino. "Bunga Bank Konvensional Dan Pasar Modal Syariah Dalam Perspektif Hukum Islam." Jurnal Hukum Kaidah: Media Komunikasi dan Informasi Hukum dan Masyarakat 20, no. 2 (2021): 179–92. http://dx.doi.org/10.30743/jhk.v20i2.3616.

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This paper aims to examine the problems of conventional bank interest and the Islamic capital market in the perspective of Islamic law. The debate regarding the concept of interest and usury against additional rewards (benefits) from conventional banking products and the Islamic capital market has become a polemic in the life of Indonesian Muslim communities. The opinion of the scholars in addressing interest in the context of conventional banking and usury has generated its own debate, as well as the capital market in the perspective of sharia. This research is a literature research using bot

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3

Suradi, Suradi, Rani Mariana, and Mohamad Anton Athoillah. "Pandangan Hukum Islam Tentang Status Hukum Bunga Bank (RIBA)." Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 6, no. 3 (2023): 1498–513. http://dx.doi.org/10.47467/alkharaj.v6i3.3665.

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This study aims to analyze how Islamic law views the legal status of bank interest and problem solving provided by the Islamic economic legal system. In Islamic law, interest (riba) is a system and mechanism that is prohibited because it is contrary to the Qur'an and hadith. However, the system run by modern banking has not been recognized in Islam, so there are differences of opinion among Muslims. Using a normative approach, this article analyzes the sources of Islamic law on usury and looks for solutions offered in the Islamic economic system. The results of the study show that the rise of

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Komala Dewi. "Konsep Riba Dalam Perekonomian Islam." Journal of Islamic Economics and Finance 2, no. 1 (2024): 221–36. http://dx.doi.org/10.59841/jureksi.v2i1.952.

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: This article describes the problem of usury from a legal perspective and its interpretation as well as bank interest from a review of Islamic law and analyzes its impact on the economy, both those raised by Islamic law experts, mufassirin and Muslim economists. The prohibition of usury in Islam is expressly stated in both the Qur'an and the Hadith which were revealed gradually. The prohibition of riba (usurios) in Islam is based on moral and humanitarian considerations because the essence of the prohibition of usury is the elimination of all forms of economic practices that give rise to tyra

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Karimuddin, Karimuddin, Muhammad Haeqal, Rahmad Efendi, Marhadi Marhadi, and Ahmad Rezy Meidina. "Bank Interest in the Contemporary Era: Problem of Ad'afan Muda'afah Interpretation in Determining Law of Usury." MILRev : Metro Islamic Law Review 3, no. 1 (2024): 43. http://dx.doi.org/10.32332/milrev.v3i1.8948.

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Usury in Islam is a prohibited system in the Qur'an and hadith. The system is not recognized in the modern banking system, leading to different opinions among Muslims in determining the legality of bank interest. Therefore, this research aimed to explore the contemporary law of bank interest, focusing on the different opinions among the mufasir on the definition of Ad'afan Muda'afah as a basis for determining the legality of usury. A normative method was adopted, and a literature review of several scholars was conducted on usury law and the interpretation of Ad'afan Muda'afah. The data was ana

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Harahap, Haddad" Ulum, and Rijal Allamah Harahap. "Literature Study of Riba In Banking." International Journal of Economics and Management 1, no. 01 (2023): 30–36. http://dx.doi.org/10.54209/iem.v1i01.6.

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The purpose of this article is to understand the history of banks usury and banks usury. From the results of the literature conducted, it seems that there are three opinions on the question of whether a bank's interest is usury. Second, it accepts interest because it is not equivalent to the usury prohibited by Islamic law. Third, bank interest is haram, but it is acceptable because there is no way around it. Muslim scholars and scholars still disagree on the following bank interest laws: Abu Zafra, Abu Ala Al Maudi Abdullah Al Arabi, and Yusuf Kardawa said that interest on traditional banks i

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7

Buhari, A. Taufiq. "Penafsiran Riba Studi Komparatif Antara Kaum Modernis dan Neo-Revivalis." Syaikhuna: Jurnal Pendidikan dan Pranata Islam 9, no. 2 (2018): 231–48. http://dx.doi.org/10.36835/syaikhuna.v9i2.3261.

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Interpretation of interest as applied to modern banking today, there are still differing views. Modernists view the prohibition of usury as being understood by emphasizing the rational aspect. Through this understanding, the element of injustice becomes a central issue for its prohibition. They seem to tolerate if their savings are based on the mudharabah system, because they can be found on the basis of their legitimacy. In addition, it is permissible if really forced (dharuri) or really needs (hajat). Also allows productive loan interest while consumptive loan interest is not allowed. While

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Amin Azis, Muhammad, and Muhsin Hariyanto. "Comparative Study of Banks in The Perspective of Syafruddin Prawiranegara and M. Syafii Antonio." Journal of Islamic Economic and Business Research 1, no. 2 (2021): 155–68. http://dx.doi.org/10.18196/jiebr.v1i2.24.

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The Law of Bank Interest is a complicated issue in Islamic economics because there are differences of opinion among Muslim scholars and intellectuals. This can not be separated from the observations of Indonesian Muslim economists such as Syafruddin Prawiranegara, who thinks bank interest is permissible, while M. Syafii Antonio believes bank interest is haram (forbidden in Islam). This research is entitled "Comparative Study of Banks in the Perspective of Syafruddin Prawiranegara and M. Syafii Antonio". This study aims to determine the views of Syafruddin Prawiranegara and M. Syafii Antonio re

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9

Akhfah, Akfah Zakiah Jamilah, Ajeung Syilva Syara Noor Silmi Sudrajat Ajeung, and Agung Wildan Azizi Agung. "BUNGA BANK DAN RIBA: TINJAUAN FIQIH MUAMALAH." IQTISHOD: Jurnal Pemikiran dan Hukum Ekonomi Syariah 2, no. 2 (2023): 136–45. http://dx.doi.org/10.69768/ji.v2i2.37.

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Abstract: This research discusses usury and bank interest from an Islamic perspective. This research found that the issue of usury and bank interest is still something that is still being debated, some say that bank interest and usury are the same and some say that bank interest is not usury from a legal perspective. This research is research that uses descriptive literature analysis methods. This method provides an overview or explanation of an object that is the focus of research, namely by collecting data, compiling or clarifying it, compiling and interpreting it as well as collecting sever

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10

Lutfiyah, Lutfiyah, Nazih Sadatul Kahfi Nazih, Nilal Muna Fatmawati, Muhammad Abdul Rahman Hakim, and Muhyar Fanani. "Analysis of Comparative Fiqh: Conventional Bank Versus Islamic Bank." Ulumuddin: Jurnal Ilmu-ilmu Keislaman 14, no. 2 (2024): 195–214. https://doi.org/10.47200/ulumuddin.v14i2.2600.

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What happens in the community about the concept of bank interest and profit sharing there are different perspectives. Bank interest is often regarded as usury in Islam, as it is contrary to Sharia principles. In contrast, the profit-sharing system in Islamic banks is seen as fairer because it is in accordance with Islamic teachings. Understanding the difference between conventional bank interest and the mudharabah system in fiqh law is very important in the context of justice in Islam. So, the focus of this research is the analysis of the interest system in conventional banks and profit sharin

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11

Putri, Ramanitya Dewi, and Mohd Winario. "Pemahaman Hukum Islam tentang Riba dalam Praktik Jual Beli: Studi Kasus Pedagang Pasar Tradisional." Journal of Legal Sustainability 2, no. 1 (2025): 1–6. https://doi.org/10.63477/jols.v2i1.185.

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This study aims to analyze the understanding of traditional market traders regarding Islamic law on usury in buying and selling practices and to evaluate the extent to which sharia principles are applied in daily transactions. This study is important considering the rampant practices that contain elements of usury due to the lack of in-depth understanding of religion among small business actors. This study uses a qualitative approach with a case study method conducted on a number of traders in traditional markets. Data collection techniques include observation, in-depth interviews, and documen

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Alamsyah, Maulana Yusuf, and Khaleel Al-Obaidi. "Muhammad Sayyid Tantawi's Interpretation of the Verses of Riba." Hanifiya: Jurnal Studi Agama-Agama 6, no. 1 (2023): 65–72. http://dx.doi.org/10.15575/hanifiya.v6i1.17821.

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The pattern of people's life has changed occasionally, encouraging people to follow this development, especially in matters related to mu’amalah. However, the problem here is that banking is synonymous with bank interest or rent, whereas most people in the community think that bank interest or rent is the same as usury. This paper is based on the results of a study that describes and classifies usury verses in the Qur’an, then analyzes them with the methodology used by Muhammad Sayyid Tantawi inTafsir al-Wasith, which was later linked to his fatwa regarding bank interest law. This study conclu

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13

Umari, Zuul Fitriani. "Pemikiran Ekonomi Ibnu Al-Qayyim al-Jauziyyah." Jurnal BAABU AL-ILMI: Ekonomi dan Perbankan Syariah 4, no. 1 (2019): 59. http://dx.doi.org/10.29300/ba.v4i1.1689.

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This article uses a review of the literature on medieval Arab professor/ economic thought Syamsuddin Abdullah Muhammad bin Abi Bakr Al Zar'i or known as Ibn Qayyim. An approach that focuses on explaining how the concept of usury is in the view of Ibn al-Qayyim al-jawziyyah. as a master of theology and translator of Islamic scriptures, he was one of the leading jurists from the Hambali school in four schools of Islamic law that emerged between the eighth and fourteenth centuries (after the other three, Hanafi, Maliki and Syafii, respectively, the names were pioneers ) There are economic ideas d

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14

Sari, Febrina, and Dahyul Daipon. "KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia)." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, no. 2 (2018): 203. http://dx.doi.org/10.30983/alhurriyah.v3i2.718.

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<p><em>Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified i

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15

Tohari, Chamim. "The Difference Opinions Analysis on Conventional Bank Interest Law According to Ushul Fiqh." Jurnal Ilmiah Al-Syir'ah 17, no. 1 (2019): 1. http://dx.doi.org/10.30984/jis.v17i1.795.

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This research discussed conventional bank interest law according to the opinion of the Muslim scholars, which then will continue the discussion with the legal analysis based on the ushul fiqh theory to determine the strength of the conventional bank interest law. The most crucial problem examined in this research is how is prevailing bank interest law viewed from the perspective of usual fiqh? This research is library research. The approach used in this study is a conceptual approach considering the purpose to be achieved in this study is to produce one concept of Islamic legal thinking about

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M. Husni Ingratubun. "APPLICATION OF THE INTEREST SYSTEM IN CONVENTIONAL BANKS AND ITS RELATION TO ISLAMIC LAW REGARDING USURY." Awang Long Law Review 5, no. 1 (2022): 373–78. http://dx.doi.org/10.56301/awl.v5i1.654.

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Conventional banking operations benefit mainly from the difference between the deposit interest given to customers and the interest or credit loans given. In contrast, in Islamic Banks, the profits they get are not from interest but through profit sharing. The main difference between conventional banks and Islamic banking is the prohibition of Riba (interest) in Islamic banking. Under Sharia banking, bank interest is prohibited while trading is permitted by Allah. Riba is defined as Ziyadah (additional cost). Riba is an additional fee, both in trade transactions and loans that are illegal or c

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17

Mozza Naiara Fawwaz, Fauziah Nur Firdausha, Ayu Dwi Lestari, and Lina Marlina. "Analisis Problematika Riba pada Perspektif Al-Ghazali Terhadap Ekonomi Islam : Studi Kasus Kredivo." Maslahah : Jurnal Manajemen dan Ekonomi Syariah 3, no. 2 (2025): 60–71. https://doi.org/10.59059/maslahah.v3i2.2234.

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Al Ghazali and a series of ideas related to Islamic economics discuss usury in terms of achieving an integrated community economy, as well as an analysis of the Kredivo application in that context. Al Ghazali argues that usury is contrary to the function of money as a medium of exchange and a measure of value, therefore causing suffering and accumulating wealth in only a few people. He classifies two types of usury: usury an nasi'ah and usury al-faḍl, both of which are prohibited in transactions between similar goods. Lending money with interest in the context of the Kredivo application certai

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18

Sarono, Agus. "MENGKRITISI MAKNA HUKUM RIBA BUNGA BANK." HUMANIKA 21, no. 1 (2015): 75. http://dx.doi.org/10.14710/humanika.21.1.75-85.

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Bank interest is considered usury. One is to be scrutinized if the bank interest as usury, because usury is often mentioned in the texts is characterized oppress and torment the community. As with the conventional bank interest, how many small and medium enterprises which helped because Free Master in conventional banks. Problems found in the writing of this paper is; Why people ignore the MUI fatwa on usury interest as knife analysis; Unger critical legal theory, theory of responsiveness Nonet Sezlnick, the theory of legal culture Lawrence M Friedman progressive Satjipto Rahardjo and Usul Fiq

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Thamrin, Dzaky Adam, and Fauzul Hanif Noor Athief. "The Use Of Conventional Banks By Sharia Economic Law Students: Practice, Factors, And Laws." Dinar : Jurnal Ekonomi dan Keuangan Islam 7, no. 2 (2021): 36–44. http://dx.doi.org/10.21107/dinar.v7i2.9150.

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This study aims to reveal the factors and reasons behind the large number of Islamic Economic Law students using conventional banks which are then analysed with an Islamic law approach.The method used in this study is descriptive quantitative and qualitative study. Data collection by survey and interview methods. The data analysis used descriptive and deductive analysis approach.The results of this study found that most students use conventional banks, although half of them are aware of the concern of usury on interest. Nevertheless, in practice, only a small percentage of them separate bank i

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Mukhlishin, Mukhlishin, Abdullah Tri Wahyudi, and Jelang Ramadhan. "Unveiling the Power of Burhâni Epistemology in Reshaping Islamic Economic Law for a Fair Financial Landscape." Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum 8, no. 2 (2023): 139–54. http://dx.doi.org/10.22515/alahkam.v8i2.8482.

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This study aims to explain the concept of burhâni epistemology and its implementation in the development of Islamic economic law formulation. The method used in the research is a literature review (library research) with qualitative descriptive analysis based on empirical normative data to ensure the consistency of the research data. The result of this research is that burhâni epistemology as a logical method or argumentative rationale can be applied to the reality or context analysis of interest-based finance. The practice of imposing interest in the conventional financial system indicates an

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Kamto, Kamto. "Bunga Bank Perspektif DSN-MUI dan Fatwa Majelis Tarjih dan Tajdid Muhammadiyah." Kosmik Hukum 22, no. 3 (2022): 221. http://dx.doi.org/10.30595/kosmikhukum.v22i3.15648.

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The prohibition of bank interest has been widely discussed in recent times and is also the conclusion of various conferences, scientific seminars, and decisions in several fields, including research institutes in various parts of the Islamic and non-Islamic world. With this prohibition, Allah certainly prepares other things in the form of halal as a replacement. So it is certain that behind the prohibition there are other things that are given by Allah as substitutes that are lawful and good. This is a general rule without exceptions. This study aims to find out what bank interest is and what

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Sofyan, Syaakir, Nur Syamsu, and Noval Noval. "Sharia Fintech Education for Disaster-Affected Communities in Palu City." Journal of Community Service: In Economics, Bussiness, and Islamic Finance 1, no. 1 (2023): 1–8. http://dx.doi.org/10.24239/jcsebif.v1i1.2395.1-8.

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Amidst the rampant development of conventional fintech technology, Islamic fintech has emerged as an innovation combining Islamic finance principles with technological advancements. Islamic fintech is a financial solution that enables Muslims to conduct their daily economic activities following Sharia law, which prohibits usury (interest) and transactions that are not in line with principles of justice. This initiative is carried out to increase public interest in using Islamic fintech by educating communities affected by disasters in Huntap Duyu. The process involves stages of preparation, ob

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Ihsan, Fanani Mafatikul, Ridan Muhtadi, and Moh Subhan. "HISTORIOGRAFI KAUSA LEGAL BUNGA (RIBA) DI INDONESIA." Ulumuna: Jurnal Studi Keislaman 6, no. 1 (2020): 1–12. http://dx.doi.org/10.36420/ju.v6i1.3955.

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The discourse on interest can be said to be a "classic" problem both in the development of Islamic thought or in the history of human civilization. Because interest can not be separated from the economic activities of humanity. In Indonesia, interest has become transactions in the economic field in general. Until now interest collection still occurs in various commercial activities, both in the sale and purchase activities, accounts payable and other transactions. In Islamic teachings, economic activities carried out by humans have some rules and ethics or morality in Islamic law. However, the

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Kareem Zanki, Najmaldeen K. "Contemporary Attempts to Harmonize Usury with Islamic Law: A Study of Al-Sanhūrī’s Civil Codes." Arab Law Quarterly 30, no. 1 (2016): 72–89. http://dx.doi.org/10.1163/15730255-12341312.

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This study sheds light on the question of usury (ribā) and the attempts made to harmonise it with Sharīʿah principles in the Muslim world. Special reference is made to the 20th century works of al-Sanhūrī. A descriptive, analytic methodology is adopted to explain the arguments advanced for admissibility of contemporary interest-based banking systems and to evaluate the excuses put forward for application of interest in the Muslim world. This study concludes that the array of excuses advanced during the 20th century for the admissibility of interest was not precisely founded on the principles o

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Yuliana, Nia, M. Harun, and Fatah Hidayat. "ANALISIS PEMIKIRAN MUHAMMAD SYAFI’I ANTONIO TENTANG RIBA DAN BUNGA BANK." Muamalah 4, no. 2 (2020): 130–41. http://dx.doi.org/10.19109/muamalah.v4i2.7064.

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ABSTRACT The study is titled “Analysis Thought Muhammad Syafi'i Antonio about Riba and Interest Bank, with the background of the problem that in maintaining the benefit of human life from moral damages (morals), social, and economic then Islam firmly and definitely forbid usury. However, as the times progressed, Muslims began to be confronted with the contacts of western civilization where today's banking requires interest. Therefore, the concept of usury that is considered the final legal status began to undergo a review by Islamic reformers such as Muhammad Syafi'i Antonio. The problem raise

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Faradilla Felysha. "COMPARISON OF THE PERFORMANCE OF SHARIA BANKS AND CONVENTIONAL BANKS." MORFAI JOURNAL 3, no. 2 (2023): 273–80. http://dx.doi.org/10.54443/morfai.v3i2.859.

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This study aims to find out and analyze the significant differences between the performance of conventional banks and Islamic banks and to find out and analyze which banking performance is better between Islamic and conventional banking. This study uses a qualitative descriptive method using secondary data. From the results of the study there is a significant difference between conventional banking and Islamic banking such as the absence of interest in Islamic banking considering that interest is forbidden in Islamic law as usury. Furthermore, in terms of risk in conventional credit, the custo

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Cahyani, Ragil Intan, and Syaiful Fadlol Al Mu’arrifin. "Implementasi Esensi Pengelolaan Syariah dalam Mendalami Ruang Lingkup dan Prinsip-prinsip Syariah." Jurnal Maps (Manajemen Perbankan Syariah) 8, no. 1 (2024): 63–68. https://doi.org/10.32627/maps.v8i1.981.

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Islamic financial management refers to the principles of sharia in Islam, which prohibit usury (interest), gharar (deception), maysir (gambling), and investment in industries that are considered haram. These principles cover financing, investment, and business in accordance with Islamic law. In Islamic financial management, there are several principles that must be considered, such as the principles of justice, prudence, and transparency. These principles must be applied in all aspects of financial management, including investment decision-making, risk management, and financial reporting.

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Hali Makki. "Pandangan Hukum Islam Terhadap Implementasi Akad Mudharabah dengan Jasa di Bank Muamalat." Istidlal: Jurnal Ekonomi dan Hukum Islam 3, no. 2 (2019): 134–46. http://dx.doi.org/10.35316/istidlal.v3i2.157.

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According to the study of Islamic law, Bank Muamalat’s services are unlawful because those services require interest and provide an offer for profit sharing. Therefore those services are unlawful because those only make promises. According to some scholars, those like usury. Bank Muamalat should have the legal variables that are binding on the banking laws under Bank Indonesia’s regulations. Islamic law also becomes the main reference in akad mudharabah, so that akad mudharabah does not come out from fiqh scholars thought or does not come out from fiqh studies.

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Barafwala, Nazmeen, and Amitkumar Mehta. "SHARIAH-COMPLIANT FINANCE: AN ANALYSIS OF THE ISLAMIC FINANCIAL SERVICES INDUSTRY." International Journal of Management, Public Policy and Research 2, no. 4 (2023): 88–94. http://dx.doi.org/10.55829/ijmpr.v2i4.195.

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A study on the Islamic financial services industry is a comprehensive analysis of the financial sector that operates in accordance with Islamic principles, also known as Shariah-compliant finance. Shariah is Islamic law and code of conduct derived from the divine principles mentioned in primary sources of Islam i.e., Quran and Sunnah. Islamic finance is guided by the principles of Islamic law (Shariah), which prohibit activities such as charging or paying interest (usury) and engaging in speculative transactions. Instead, Islamic finance promotes ethical and equitable financial practices. This

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Amar Adly, Muhammad, and Heri Firmansyah. "Hadis-Hadis Tentang Riba dan Implementasinya dalam Sistem Perbankan." AL QUDS : Jurnal Studi Alquran dan Hadis 4, no. 2 (2020): 339. http://dx.doi.org/10.29240/alquds.v4i2.1515.

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Hadiths Related to Usury (Riba) and Their Use in the Banking SystemHadith is the second source used in the making of legal decision based on Islamic law (istinbath). This paper examines the hadiths related to the issue of usury (riba) from the sanad and matan. The type of the research is thematic, and the approach used is sanad and matan criticism to see the degree of sanad and matan of a hadith so that it can or cannot be used as hujjah (evidence) in the making of legal decision (istinbath). The hadiths regarding the issue of usury found are then selected, and there are four hadiths considere

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Utomo, Ponco Edy Setyo, Mohammad Ridwan, and Budiana Budiana. "Fatwa Majelis Ulama Indonesia Tentang Konsep Pemanfaatan Bunga Tabungan Bank Dalam Tinjauan Hukum Islam." Ecobankers : Journal of Economy and Banking 3, no. 1 (2022): 58. http://dx.doi.org/10.47453/ecobankers.v3i1.675.

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Starting from an ustadz who is the chairman of DKM Asy Syafi'i who entrusted a sum of money which he said was savings interest from Bank Mandiri to be used for social activities and polemics over the legal status of bank savings interest is the same as usury so demanding the law between halal and haram, making people become doubtful and some even don't want to have anything to do with the bank and many even leave the bank for reasons of migration. This study discusses the concept of using conventional bank interest in a review of Islamic law with the Fatwa approach of the Indonesian Ulema Coun

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Absari, Dyatri Utami Arina, and Isa Kholili. "Ziyadah from an Islamic Perspective (Case study at BMT Al-Rifa’ie)." Journal of Economics and Business Letters 4, no. 2 (2024): 78–84. http://dx.doi.org/10.55942/jebl.v4i2.314.

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Islamic banking principles emerge primarily from the unequivocal prohibition of riba (usury) in the Quran. The Indonesian government has bolstered Islamic banking with legal frameworks, beginning with Law No. 7 of 1992, later replaced by Law No. 10 of 1998, providing a robust legal basis for its operations. The evolution of Islamic banking in Indonesia started with the establishment of Bank Muamalat Indonesia (BMI) on November 1, 1991, which catalyzed the rise of Islamic financial institutions such as Baitul Maal Wa Tamwil (BMT). Interest (riba) is forbidden in Islam due to the additional or z

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Suaidi Suaidi. "Menakar Sistem Jual Beli Ikan Gelondongan Dalam Pandangan Hukum Islam." Al Yazidiy : Jurnal Sosial Humaniora dan Pendidikan 5, no. 1 (2023): 86–96. http://dx.doi.org/10.55606/ay.v5i1.282.

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This study aims to determine the status of Islamic law regarding the system of buying and selling fish logs which has become the culture of the Gersik area, the source of income in this area is mostly from fish ponds. Buying and selling is part of the types of transactions taught by Islam, even the type of business that is prioritized and regulated specifically is buying and selling. The principle of commerce in the buying and selling system in Islamic law must be sterile from mixing it with interest which is punishable by usury. Businesses that contain usury are punished as a source of povert

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Leli Kurniati. "The Influence of Knowledge of Madrasah Teachers About Wadiah Savings Products and Interests Becoming a Customer at a Sharia Bank in Indramayu." Al-Arfa: Journal of Sharia, Islamic Economics and Law 1, no. 1 (2023): 22–28. http://dx.doi.org/10.61166/arfa.v1i1.3.

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The presence of Islamic banks in the midst of society is a solution or answer to the anxiety of prospective customers who want to obtain banking services without having to be familiar with usury, especially the Muslim community knows that usury is not permitted in Islamic law, therefore Islamic banking is here to answer that problem. However, the community's response was very diverse with the presence of Islamic banking, there were those who fully supported the presence of Islamic banking, there were those who refused and there were those who did not know that Islamic banking was present in th

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Effendi, Arif. "PERLINDUNGAN HUKUM TERHADAP INVESTOR DALAM INVESTASI MELALUI REKSADANA SYARIAH DI IDONESIA." Mamba'ul 'Ulum 16, no. 2 (2020): 37–49. http://dx.doi.org/10.54090/mu.16.

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Arif Effendi, Legal Protection to Investors in Investment trough Sharia Reksadana (mutual funds) in Indonesia. This paper talk about legal protection to investors in Sharia Reksadana under sharia principles or Islamic law and Positive law in Indonesia. Reksadana is an instrument used to raise funds from the investor community to be reinvested in securities portfolio by the Investment Manager. Sharia Reksadana is a mutual fund that operates under the terms and principles of Islamic Sharia, either in the form of a contract between the owner of the property (sahib al-mal) and the Investment Manag

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Salam, Abdul. "BUNGA BANK DALAM PERSPEKTIF ISLAM (STUDI PENDAPAT NAHDLATUL ULAMA DAN MUHAMMADIYAH)." JESI (Jurnal Ekonomi Syariah Indonesia) 3, no. 1 (2016): 77. http://dx.doi.org/10.21927/jesi.2013.3(1).77-108.

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Abstract One of the problems is crowded and is still being debated in the Islamic economy is a matter of usury which is forbidden in the Koran . This debate mainly focused on what is really meant by riba in the Qur'an and how the economy of the Muslims who are held in the middle of the current capitalist economy and modern banking practices that require interest in economic activity .In existential presence of banking institutions can not be separated from economic problems of Muslims as a whole . Muslims who live in the modern system of value-free economy can not escape the " dependency " wit

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Ben Bouheni, Faten, and Chantal Ammi. "Banking Governance: Whats Special About Islamic Banks?" Journal of Applied Business Research (JABR) 31, no. 4 (2015): 1621. http://dx.doi.org/10.19030/jabr.v31i4.9341.

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Recent turmoil and financial institutions failures in the U.S and in the EU have led to a renewed interest in corporate governance. Thus, the ultimate decisions taken to out of the crisis were to review the mechanisms of banking governance. The Islamic banking may use the same governance mechanisms as a conventional bank, in addition to the Shariah boards, the Shariah review unit, the Islamic International Rating Agency (IIRA) and, the Islamic Financial Services Board (IFSB) like main bodies of monitoring the Islamic Banking industry. In contrast to the conventional banks, the Islamic banks ar

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Abidin, Slamet. "ONLINE LOANS THROUGH SMART CREDIT APPLICATION; A COMPARATIVE STUDY OF ISLAMIC LAW AND POSITIVE LAW." Al-Risalah Jurnal Ilmu Syariah dan Hukum 21, no. 1 (2021): 86. http://dx.doi.org/10.24252/al-risalah.v21i1.24011.

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This article aimed to describe and analyze the comparison of the two laws, namely Islamic Law and Positive Law, regarding online loans in the Smart Credit application. This study was a literature study using a qualitative design that was the basis for library research by exploring the postulates of Islamic law and articles of positive law that were directly related to the object studied and analyzing and concluding the comparison of the two laws. The results of this study indicated that the legal requirements for online loans in the Smart Credit application was based on the provisions of Islam

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Lestari, Dini Maulana, M. Roif Muntaha, and Immawan Azhar BA. "Peran Bank Syariah: Menuju Perekonomian Masyarakat Madani." Mabsya: Jurnal Manajemen Bisnis Syariah 1, no. 2 (2019): 131–44. http://dx.doi.org/10.24090/mabsya.v1i2.3461.

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Islamic banks are present in the community as financial institutions whose activities are based on the principles of Islamic law for the benefit of the people. This study aims to determine the strategic role of Islamic Banks as financial service institutions, the importance of the existence of Islamic Banks and Islamic-based markets and financial instruments in them. In its development, Islamic banks have a role as institutions that turn on public funds, channel funds to the public, transfer assets, liquidity, reallocation of income and transactions. In the Indonesian economic system, the exis

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Putri, Juliana Dwi, Zatadini Paramesti, and Malika Fitria Ramadhan. "Verses and Hadiths of Riba Prohibition." Journal of Indonesian Islamic Studies 2, no. 1 (2022): 1–11. http://dx.doi.org/10.24256/jiis.v2i1.2673.

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This article aims to understand the meaning of riba and know the sources of Islamic law from the Qur'an and hadiths governing the prohibition of usury. The method used in writing this article is the library research method. Library research is a method that collects library data, then reads it and records it, after which processing the reading results.Â The type of data used in this method of library research is secondary data. This journal discusses the prohibition of riba through verses presented in the Qur'an and hadiths including the stages of the prohibition of usury, types of usury, and

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Foad Tajri, Reyhaneh Ameri, Minoo Khaki. "Representation of Term Investment Deposits and Interest-Free Banking Operations." Journal of Information Systems Engineering and Management 10, no. 4 (2025): 124–35. https://doi.org/10.52783/jisem.v10i4.8758.

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The victory of the Islamic Revolution and the transformation of the Iranian political and social system caused the Islamic Consultative Assembly, following the comprehensive and wise theories of the founder of the revolution and the jurists of the era, to legislate in the economic field. By approving the Interest-Free Banking Operations Law and its approval by the Guardian Council, it defined an economic roadmap for institutions in this field and gave commercial activities an Islamic flavor and color so that we could avoid the profiteering of interest that is the result of the capitalist econo

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Yunus, Djubaedi, and JM Muslimin. "DEBT IN THE PERSPECTIVE OF ISLAMIC LAW." JURNAL SYARIKAH : JURNAL EKONOMI ISLAM 6, no. 1 (2020): 22. http://dx.doi.org/10.30997/jsei.v6i1.2187.

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The goal of this paper is to analyze the debt from view of Islamic law. Debt is one of the muamalah instruments in Islam that used for activities in household, companies, and countries to fulfill their life sustainability. At least in two things. First in the fulfillment of the fifth pillar of Islamic obligations, pilgrimage, but there is a polemic using debts because of the additional administrative costs (ujrah). The other side of the polemic of debt in the economic system of Islam even could prevent the world economic crisis, the global economic crisis due to debt plus interest in exchange

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Kamaluddin, Imam, Fenita Wildani Rahma, and Sayyid Muhammad Indallah. "Analysing National Investment from a Maqasid Shariah Perspective: Understanding Economic Impact and Public Interest." Mizan: Journal of Islamic Law 7, no. 2 (2023): 104. http://dx.doi.org/10.32507/mizan.v7i2.2440.

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The discourse on investment is important to discuss. This relates to the Islamic investment model in Indonesia being below conventional investment, both in terms of quality and amount of capital and market share. Therefore, if conventional investments are regarded as haram according to Islamic law, this could have a negative impact on the image of the conventional investment market in the future. The purpose of this study is to re-clarify the understanding of investment law in Islam, particularly in the context of conventional investments. In the preparation of the paper, the author uses a des

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Inayah, Inayah, and Rina Yasmin. "Konsep riba dalam fikih perbandingan dan relevansinya terhadap perkembangan ekonomi digital." AL-MUQARANAH 3, no. 1 (2025): 30–37. https://doi.org/10.55210/jpmh.v1i01.529.

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This study examines the concept of riba (usury) from the comparative perspectives of the four major Islamic jurisprudential schools (Hanafi, Maliki, Shafi’i, and Hanbali) and its implications on contemporary digital economic systems. The research is motivated by the increasing prevalence of interest-based transactions in digital financial services such as online loans, digital banks, and e-wallets, raising critical legal questions within the framework of Islamic commercial law (fiqh muamalah). Using a qualitative method based on literature review, the study analyzes both classical and contempo

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Azhari, Raihan Azmi, and Muhajirin Muhajirin. "Ijtihad Muhammad Syahrur Dalam Upaya Pengembangan Epistimologi Hukum Islam Dan Implementasinya Dalam Bidang Ekonomi dan Keuangan Syariah." AT-TAWASSUTH: Jurnal Ekonomi Islam 9, no. 2 (2024): 219. https://doi.org/10.30829/ajei.v9i2.16837.

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<p><em>Initially, in the early days of Islam, fiqh developed through ijtihad, namely the deductive process carried out by the scholars to find legal solutions in situations that had not been specifically regulated by the Al-Quran and Sunnah. However, along with the times, Muslim societies have faced significant social, economic and political changes. These changes encourage the expansion and increase in the complexity of Islamic law. The purpose of this research is to find out how Contemporary Islamic Law Theory and Systems Approach to legal theory and its implementation in the Fie

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Heri Junaidi, Nilawati, Mismiwati, Citra Etika, and Amrina Rosyada. "Introduction of Financial Institutions (Islamic Banks and Islamic Financial Institutions) To Students Of Integrated Islamic High School At-Tibyan Banyuasin." Jurnal Aksi Dosen dan Mahasiswa 1, no. 1 (2024): 1–14. https://doi.org/10.61994/jadmas.v1i1.205.

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ABSTRACT Financial institutions are an example of how Islamic economics is used, which forbids the use of interest or usury systems in the economy since they are seen as usury, which is against religious law. This is particularly true of the banking industry. However, a lot of people are still unaware of Indonesian Islamic banking, particularly among schoolchildren. Students at At-Tibyan Integrated Islamic High School appear to exhibit this phenomena as well. Some of them are completely unaware of the existence of Islamic banks, while others do not even have a basic understanding of financial

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Afifah, Nur, and Tarmidzi Tarmidzi. "Legal Awareness of The Muslim Community Regarding Debt Agreements With Bank Tungul." Journal of Halal Science, Industry, and Business 1, no. 1 (2023): 71–83. http://dx.doi.org/10.31098/jhasib.v1i1.1567.

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Lending and borrowing agreements that contain high interest often occur in the general public, especially Muslims today. One of them is the loan agreement with Bank Tungul, which incidentally contains high interest. In addition to debts under Islamic law, it is clear that the law is unlawful because there is an element of usury in it, as emphasized in QS. Al-Baqarah verse 275. However, in society, such practices are still practiced and considered normal by the Muslim community. The research method used is empirical juridical research with a sociological approach. The purpose of this study was

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Aminy, Muhammad Muhajir. "PRAKTEK SHORT SELLING, MARGIN TRADING, DAN INSIDER TRADING DI PASAR SAHAM DALAM PERSPEKTIF ISLAM." IQTISHADUNA 9, no. 1 (2018): 47–63. https://doi.org/10.20414/iqtishaduna.v9i1.686.

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Stock trading has been allowed in Islam because it does not conflict with Islamic principles. It is similar to other common commodity trading, because in this stock market we can find stock’s seller and buyer, object to be traded, and its market. Not all activities are allowed in stock market according to Islamic law or doesn’t fulfill sharia compliance. Short selling practice in stock market is prohibited because it allows investors to sell stock which they do not have.Margin trading can’t be implemented as an activity in islamic stock market because it relates to interest (usury) which is no

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Ali Keya Anami. "Financial inclusion through Islamic financial instruments: A catalyst for small and medium enterprises (SMEs)." Open Access Research Journal of Multidisciplinary Studies 7, no. 1 (2024): 134–41. http://dx.doi.org/10.53022/oarjms.2024.7.1.0008.

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The term Islamic finance is used to refer to financial activities conforming to Islamic Law (Sharia). One of the main principles of the Islamic finance system is the prohibition of the payment and the receipt of riba (interest) in a financial transaction. The term riba covers all forms of interest and is not limited to usury or excessive interest only. The most critical and significant implication of banning interest is the indirect prohibition of a “pure” debt security. The key point to bear in mind is that Islamic law does not recognize money and money instruments as a commodity but merely a

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Muhammad Nizhamuddin. "Eksplorasi Kritis Hermeneutika Fazlur Rahman dalam Interpretasi Ayat Riba." Journal of Islamic Scriptures in Non-Arabic Societies 2, no. 1 (2025): 17–39. https://doi.org/10.51214/jisnas.v2i1.1138.

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Fazlur Rahman’s hermeneutics, particularly his double movement theory, offers a novel approach to understanding Islamic texts, including Qur’anic verses on riba (usury). This approach emphasizes two key stages: first, examining the socio-historical context of the verses at the time of revelation, and second, applying the universal values of these verses in a contemporary setting. Through this method, Rahman seeks to bridge the gap between normative texts (das Sollen) and modern socio-economic realities (das Sein), ensuring that Islamic law remains relevant to changing times. However, his appro

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