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Journal articles on the topic 'Usury in literature'
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1
Gvaryahu, Amit. "Usury and Poverty: A Case Study of the Post-Rabbinic Moment in Midrash and Piyyut." Harvard Theological Review 114, no. 1 (January 2021): 72–95. http://dx.doi.org/10.1017/s0017816021000067.
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AbstractThe Hebrew Bible prohibits lending at interest. This is usually linked to care for the poor. A similar connection is found in post-biblical literature as well. In Deut 23:20–21, however, usury is disconnected from the poverty laws. Classical rabbinic literature (second to sixth centuries) follows Deuteronomy in sharply de-coupling usury from poverty: the usury prohibition in that corpus regulates commerce and property, and is not intended to benefit the poor. In a sharp break with classical rabbinic tradition, the usury prohibition is reassociated with the poor in piyyut and in the Tanhuma midrashim, two late antique genres of Jewish literature associated but not entirely contiguous with classical rabbinic literature. Both genres bring this tradition to the fore through the use of earlier rabbinic materials, which do not espouse it. This combination of usury and care for the poor mirrors fourth-century Christian writings on usury.
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Asy'ari Ulama'i, Ahmad Hasan, Ferida Rahmawati, and Maaz Ud Din. "Riba in The Perspective of Sharia Bank Customers: A Systematic Literature Review." Velocity: Journal of Sharia Finance and Banking 2, no. 1 (June 5, 2022): 73–90. http://dx.doi.org/10.28918/velocity.v2i1.5422.
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This study aims to determine the Islamic bank customers to the understanding of usury. This type of research is literature review research. The type of data collected in this study is primary data, namely data obtained from various current and relevant literature regarding the level of understanding of Islamic bank customers about usury, such as from books, journals, articles, papers, and other related reading sources. The data analysis technique of this research was carried out using the data analysis technique of the Miles and Huberman model. The data analysis activities of this model include data reduction, data display and conclusion drawing or verification. The results of a systematic literature review found that usury is an additional take, both in buying and selling transactions and lending and borrowing in vanity. The prohibition of usury in the Qur’an was revealed in stages, preceded by a series of moral teachings relevant to the theme of the prohibition of usury. Conventional banks use the interest system to support their operations. In contrast to the interest system prevailing in conventional banks, Islamic banks determine the amount of return and profit sharing based on the amount of profit sharing between the customer and the bank without determining the percentage that must be paid by the customer. Bank interest is an evolution of the concept of usury that cannot be separated from the development of financial institutions. Riba in modern banking makes business decline and become unproductive. Education and religion can be used as the basis for mu’amalah for all mankind, especially Muslims. Islamic education can lead humans to become individuals who are able to survive in this world and the hereafter (al-falah). Education about usury provides important information that can be a guide for human life in contemporary mu’amalah.
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Taufiq, Moch Imron. "Konsep Riba dalam Perspektif Hadis." Jurnal Riset Agama 1, no. 1 (April 15, 2021): 97–106. http://dx.doi.org/10.15575/jra.v1i1.14260.
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The purpose of this study is to discuss the concept of usury in the perspective of hadith. This study uses a qualitative type through literature study by applying content analysis. The discussion of this research includes general views on usury, takhrij hadith about the prohibition of usury, and the concept of the prohibition of usury. The conclusion of this study shows that usury is unlawful and in the hadiths of usury eaters, people who order usury to eat, their clerks and their witnesses are cursed by the Prophet sallallaahu 'alaihi wasallam. This research is expected to have benefits for enriching the treasures of Islamic knowledge.
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Fauziah, Weni Luthfiani. "Dampak Riba mendatangkan Kebinasaan: Sebuah Tinjaun Hadis." Jurnal Riset Agama 1, no. 1 (April 15, 2021): 197–208. http://dx.doi.org/10.15575/jra.v1i1.14368.
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The purpose of this study is to discuss the hadith about the prohibition of usury. This research method uses a qualitative type through literature study with content analysis. The results and discussion of this study include general views on usury, hadith about usury, and prohibitions and threats of usury behavior in the perspective of hadith. This study concludes that usury in the hadith is prohibited and forbidden by Allah and His Messenger and is included in the case that can destroy.
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Hidayah, Ma'rifatul, and MURTADHO RIDWAN. "ANTARA WAKAF DAN RIBA." ZISWAF : Jurnal Zakat dan Wakaf 3, no. 1 (May 4, 2017): 149. http://dx.doi.org/10.21043/ziswaf.v3i1.2287.
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<em>God destroyed the usury and fertilize the charity. This is a fragment the meaning of paragraph 276 surat al-Baqarah. In this verse Allah promised to destroy usury and fertilize the charity. Among the types of charity who have the quest reward is waqf. Therefore it can be a solution wafaf destruction of usury on this earth. This article aims to examine the role of endowments in eradicating usury that exist in society. The study, which used is a literature review with given examples of cases in the community. The results of the study concluded that if the waqf property is well managed and in line with sharia, the waqf property can be used to destroy usury. Examples are waqf property used to build traditional market for the provision of modern scales, to assist the capital of the merchants, to create exchange programs dime before the feast, and for other programs. For success, the necessary role in empowering Nazhir waqf property. In addition, the Innovation program created by Nazhir determine the success of the role of waqf property in eliminating usury.</em>
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Ahyani, Hisam. "Perspektif Ekonomi Syariah Di Indonesia Tentang Riba, Bunga Bank, dan Bagi Hasil." JURNAL EKONOMI SYARIAH 6, no. 1 (May 10, 2021): 28–50. http://dx.doi.org/10.37058/jes.v6i1.2538.
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Introduction / Main Objective : This study aims to reveal the existence of community conceptions related to profit sharing (Sharia economics), usury, bank interest (conventional), in terms of Islamic economics, where these 3 (three) things are unique and interesting if we discuss in the era of disruption like today. Background: The era of discipline 4.0 as it is now is very interesting and unique regarding the study of the prohibition of usury in Indonesia, what is unique is the Khilafiyah which is the basis for especially Muslims (sharia economic actors), the need for tolerance between the views of schools of thought in Indonesia regarding this usury in sharia economics (muamalah) in order to benefit together in this world and in the hereafter. Research Methods: This study uses the Library Research Method and collects data obtained by means of literature studies from books and journals relevant to studies on usury and bank interest (conventional), profit sharing (Islamic economics).Novelty: Related to research on the perspective of Islamic economics in the current era of disruption, especially in Indonesia regarding usury, and bank interest (conventional), as well as profit sharing (Islamic economics) so far no one has examined it.Findings: from a sharia economic point of view related to profit sharing, usury and also bank interest have a good impact on the economy in Indonesia, where the profit sharing system can help people in terms of social resilience, and overcome social inequalities (making tahsin / benefit of the ummah).Conclusion: The public, in their view of usury, bank interest and profit sharing within the Islamic economic community, requires tolerance in punishing these three things, as a result there is no "bank interest" in the Shariāh economic sphere (replaced by profit sharing), which is currently being shared. this outcome (Islamic economics) is seen as an effective measure to prevent conflict in gaps in dealing with impacts on the Economy and Social Affairs, as well as resilience to the community environment.
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Rahmatulloh, Rahmatulloh. "Bank Interest In Tafsir Nusantara: Study Of The Book Of Al-Azhar In Genealogy Of Power’s Perspective Michael Foucault." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 7, no. 2 (December 12, 2022): 100–117. http://dx.doi.org/10.24090/maghza.v7i2.6903.
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The issue of usury is a topic that has been, is and will continue to be interesting to discuss. Discussions and reformulations related to usury are increasingly in demand, especially when it comes to modern society, which has a different social structure from Muslims in the past—classic ones who are not familiar with banking institutions. This article examines the interpretation of usury verses in Tafsir Al-Azhar. The method used in this research is descriptive-qualitative method, and is included in the literature research. The collection process is carried out by observing, in the sense of tracking various references that have relevance to the focus of the study, both from books, articles, and so on that function to support these data. The data analysis technique used in this research is the method of content analysis (content analysis). In this analysis, the process of selecting, comparing, combining, and sorting information obtained from related data sources will be carried out to obtain valid inferences. In clarifying the validity of the data, the researcher triangulated both sources and methods. From the study conducted, it can be seen that HAMKA is one of the scholars who gives opinions regarding bank interest in the context of banking. HAMKA said bank interest was usury and a great extortion from those who owed debts to those who owed them. HAMKA absolutely haraams the law of usury of any kind. Both in the form of usury nasi’ah and usury fadl—including the interest system in the banking context. The interpretation of Riba in Tafsir Al-Azhar above is an expression of HAMKA’s position as a figure who is maintaining the status quo. HAMKA is well aware of the condition of Indonesia with a Muslim majority in it. His interpretation is an expression of his social role as a scholar with a strong theological approach with Islam as the basic reference for thinking and acting
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Wilson, Arthur J., and Geetae Kim. "Put-call parity, the triple contract, and approaches to usury in medieval contracting." Financial History Review 22, no. 2 (August 2015): 205–33. http://dx.doi.org/10.1017/s0968565015000098.
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In this article we use put-call parity to show that ambiguity about ownership played a role in medieval businessmen's efforts to circumvent the Catholic Church's usury restrictions. That ambiguity created fertile ground for a financial innovation, the triple contract, that allowed some merchants to accomplish a kind of regulatory arbitrage. We also show that medieval clerics and merchants appear to have had at least an intuitive grasp of put-call parity, and that this insight shaped the Catholic Church's approach to medieval business contracts, and usury, nearly five centuries before put-call parity was described in the scholarly literature.
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Classen, Albrecht. "Wucher als Thema bei spätmittelalterlichen didaktischen Autoren." Amsterdamer Beiträge zur älteren Germanistik 82, no. 2 (April 12, 2022): 176–95. http://dx.doi.org/10.1163/18756719-12340250.
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Abstract We have often heard in medieval sources the vicious and violent accusation of Jews being usurers who terribly exploited their Christian debtors. Indeed, loaning money or giving credits was one of the major, if not almost only option for Jews to earn a living in the late Middle Ages, though we have recently learned that even that concept is not quite true. Nevertheless, usury was traditionally associated with Jews, as medieval authors consistently emphasized. However, when we comb through the evidence of thirteenth-century didactic literature, we normally do not discover Jews as involved in that business, even though usury is commonly condemned vehemently. This forces us to acknowledge that the discourse on usury was already fully in swing when the public did not even associate it with Jews. The later accusation was hence the result of deliberate strategies by Christian bankers who needed an effective screen to divert attention from their own financial businesses.
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Muhamad Komarudin. "Foreign Debt in the Perspective of Tafsir Fii Zilaal Al-Qur'an by Sayyid Qutb." El-Qish: Journal of Islamic Economics 1, no. 1 (August 16, 2021): 41–55. http://dx.doi.org/10.33830/elqish.v1i1.1510.2021.
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This study aimed to analyze the contemporary interpretation of Sayyid Qutb against usury contained in foreign debt in his book Fii Zhilaal al-Qur'an Surah Al-Baqarah: 275. The method used in this research is the descriptive analysis method combined with the method of hermeneutics and supported by a literature review to find Sayyid Qutb’s thoughts on foreign debt. This study is an attempt to gain a proper understanding of usury-based on a contemporary interpretation of Sayyid Qutb in the book Fii Zhilaal Al-Qur'an especially that including in foreign debt. This study described the analysis of usury in foreign debt base on the interpretation of Sayyid. Findings. The results of this study are understandings of the thoughts of Sayyid Qutb in his book related to the impact of foreign debt which may lead to the theory that foreign debt will have an impact on regulatory intervention, colonization, and even warfare.
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Hardiati, Neni, and Syahrul Anwar. "INCOMPATIBLE BUSINESS BEHAVIOR TOWARD ISLAMIC ETHICS: A STUDY ON THE PRACTICES OF RIBA AND BANK INTEREST." CASHFLOW : CURRENT ADVANCED RESEARCH ON SHARIA FINANCE AND ECONOMIC WORLDWIDE 1, no. 1 (October 27, 2021): 18–28. http://dx.doi.org/10.55047/cashflow.v1i1.18.
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Various kinds of interpretations of usury and interest in modern financial institutions (banks), both from jurists and Muslim economists, seem to occur because the 'illat usury put forward by the jurists is seen as inaccurate in the development of Islamic legal thought. Gharar which is translated as speculation is equated with gambling because of the uncertainty for the parties (seller and buyer). This research uses a literature study, which is carried out by collecting, studying and reviewing books, scientific magazines and related documents such as theses and scientific journals. Many modern societies carry out such practices, such as buying and selling agricultural products that are still on the land with a wholesale system. When viewed from the ethical side of Islamic transactions, both usury, interest and gharar violate the ethics of transactions. Ethical considerations prohibiting usury, interest and gharar, due to unfairness, exploitation and unproductiveness. While the system of economic ethics emphasizes products, fairness and honesty in trade, and fair competition. In this case, good ethics will give good business, good ethics: good business. Ethics that is in the spotlight in this study, especially ethics in the operations and transactions of Islamic financial institutions. Then the sharia financial institutions in question include sharia banking, sharia pawnshops, sharia insurance, and sharia capital markets, all of which are some forms of representation of sharia macro financial institutions that are certain. have a significant impact on the nation's economic development. So that behavior that is not in accordance with Islamic ethics, such as related to usury and bank interest, must be avoided for Muslims.
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Audria, Nivia Mina. "Implementation of Murabahah Contracts in Buying and Selling Housing." Kunuz: Journal of Islamic Banking and Finance 1, no. 2 (December 30, 2021): 74–84. http://dx.doi.org/10.30984/kunuz.v1i2.65.
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Indonesia's economic development related to the demand for housing is increasing. Many indicators can be seen in the community, such as the number of community housing developments. These developments create property business opportunities such as buying and selling housing, especially those that avoid the element of usury so that they look for a sharia buying and selling process, one of which is a murabahah contract. This study aims to determine the implementation of the murabahah contract in buying and selling housing. This research is a descriptive research research based on literature study. Data collection is done by taking from literature sources that are relevant to the research problem. Based on the analysis of various literatures, this study concludes that in the implementation of buying and selling murabahah contracts, it is required that both parties must know the benefits that have been agreed upon and the element of usury is prohibited. In its implementation, it must meet the pillars and conditions according to sharia principles. Traded goods are not included in the categories prohibited by Islamic law. But there are some in the implementation of the murabahah contract, there are some that have been modified related to the murabahah contract.
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Hawkes, David. "Bawdry, Cuckoldry, and Usury in Early Modernity and Postmodernity." English Literary Renaissance 50, no. 1 (January 2020): 61–69. http://dx.doi.org/10.1086/706220.
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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 (March 6, 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 both classical and contemporary fiqh books, holy books and journals regarding conventional bank interest and Islamic capital markets which are analyzed descriptively. In conclusion, conventional bank interest is a part of a form of usury which is prohibited, although there are differences of opinion among scholars in it. Likewise, the capital market, while it related to the Islamic capital market, there are various opinions of Islamic law scholars and it has given birth to the decision of Majma 'Fiqh. Keywords: Conventional Bank, Sharia Capital Market, Islamic Law
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Putra, Irhamsyah. "AL-QARDH DALAM PRESPEKTIF AL-QUR’AN DAN HADITS SERTA HUBUNGANNYA DENGAN RIBA." Jurnal Ekonomi Rabbani 2, no. 1 (June 2, 2022): 212–18. http://dx.doi.org/10.53566/jer.v2i1.87.
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Borrowing activities have existed throughout the history of human civilization, which in religious literature is known as Al-Qardh. Contemporary Islamic financial transactions cannot be separated from transactions that use al-qardh, the real purpose of this transaction is for social assistance and help because the repayment of the loan is only the principal without any reward in it. This study was conducted for the purpose of analyzing the qardh contract in the perspective of the Qur'an and Hadith and its relation to the concepts of debt and usury in the perception of conventional transactions. The approach used in this research is a literature study using the library research method, which is to examine some relevant literature with the theme of the study raised. The results of the study show that Al-Qardh is part of the debt (Ad-Dain), but Ad-Dain is a more general form and is not part of al-Qardh. The current transaction mechanism, both qardh and ad-dain, both have the potential to cause usury in it.
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Helmolz, R. H. "Usury and the Medieval English Church Courts." Speculum 61, no. 2 (April 1986): 364–80. http://dx.doi.org/10.2307/2854044.
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Umari, Zuul Fitriani. "Pemikiran Ekonomi Ibnu Al-Qayyim al-Jauziyyah." Jurnal BAABU AL-ILMI: Ekonomi dan Perbankan Syariah 4, no. 1 (April 9, 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 discussed, namely: Islamic economic philosophy, comparison and difference between wealth and poverty, economic interests of zakat, interest in usury al-fadl and riba al-nasi'ah, market mechanisms and the need for public sector intervention.
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Smith, Helmut Walser. "The Discourse of Usury: Relations Between Christians and Jews in the German Countryside, 1880–1914." Central European History 32, no. 3 (September 1999): 255–76. http://dx.doi.org/10.1017/s0008938900021130.
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Most historians are aware that the charge of usury belongs to the standard arsenal of both traditional anti-Judaism and modern forms of anti-Semitism (if indeed one accepts the validity of this distinction). More recently, historians and scholars of literature have considered the way in which usury was a powerful simile—the usurer as Jew—and as such central to the cultural history of learned and popular forms of anti-Semitic prejudice. In the essay that follows, I do not intend to further document the history of this prejudice in the realm of print culture. Rather, I will explore the way in which its central assumption (namely that Jews and Christians possessed radically different and religiously specific conceptions of work and trade) configured, entered into, and also obfuscated rural relations between Christians and Jews.
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Hawkes, David. "Modernism, Inflation and the Gold Standard in T.S. Eliot and Ezra Pound." Modernist Cultures 16, no. 3 (August 2021): 316–39. http://dx.doi.org/10.3366/mod.2021.0337.
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The great inflation of the 1920s had a dramatic effect on Anglophone literary modernism. Ezra Pound, T.S. Eliot and Ernest Hemingway all recognized that financial signs had come unmoored from any objective reference, and their work explores the literary implications of representation's newly autonomous, performative power. Pound blamed the economic and cultural crisis on ‘usury.’ Following Aristotle, he conceived of usury as the unnatural reproduction of autonomous representation, and thus as the antithesis of natural sexual and semiotic fertility. He particularly deplored the historical role played by Samuel Loyd, the Victorian head of Lloyds Bank, who had cunningly manipulated the gold standard in order to give control of the economy to ‘usurers.’ In his financial journalism for Lloyds Bank Monthly, Eliot used the gold standard as an economic logos in order to facilitate usury. Pound saw that Eliot's theory of the ‘objective correlative’ was incompatible with the referential model of representation assumed by the gold standard.
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Fasa, Muhammad Iqbal, Itsla Yunisva Aviva, Yayan Firmansah, and Suharto Suharto. "CONTROVERSY ON RIBA PROHIBITION: MAQASHID SHARIAH PERSPECTIVE." International Journal of Islamic Economics 1, no. 02 (December 1, 2019): 124. http://dx.doi.org/10.32332/ijie.v1i02.1804.
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Riba is one of debated issues in modern times. Although the Qur'an forbids Riba, there are still Muslim scholars who are debated on the operational definition of Riba. Differences in opinion can be found in the repertoire of fiqh and tafsir al-Qur’an pre-modern and modern. Naturally, the debates are often influenced by the particular sociological context. There is existing view which distinguishes bank interest with usury, thus implies the permissibility interest rate in financial transactions. Prohibition of Riba, from the perspective of maqashid syariah, is based on moral considerations and humanity. It is because the essence of the prohibition is to eliminate of all forms of injustices and unfairness in economic practices. The method of this paper is based on literature review by reviewing in-depth the books, commentaries and writings on maqashid sharia, interest rate transaction, and usury.
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Fajri AF, Muh Shadiqul, Abdul Hamid Habbe, and Abdul Wahab. "THE POTENTIAL OF RIBA IN SHARIA GOLD PAWNING." Dinasti International Journal of Digital Business Management 3, no. 1 (December 25, 2021): 54–64. http://dx.doi.org/10.31933/dijdbm.v3i1.1075.
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The practice of Islamic gold pawning in Islamic financial institutions that is in demand by many people in Indonesia has the potential to be included in the practice of usury. The practice of usury is meant to occur because of the merger of qardh and ijarah contracts. This is strictly prohibited in the practice of economics in Islam. This article aims as a critique of the DSN-MUI fatwa No. 26 of 2002 concerning Gold Pawning which allows the merging of qardh and ijarah contracts. Basically, the collection of fees on the qardh contract is allowed for costs that are clearly needed and do not become a profit for Islamic financial institutions. This type of research is descriptive-qualitative with a literature study approach with data sources, namely secondary data obtained from previous studies, and other reference sources.
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Marzola, Alessandra. "Pity Silenced." Critical Survey 30, no. 3 (September 1, 2018): 20–35. http://dx.doi.org/10.3167/cs.2018.300303.
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While the mercantile value of mercy in The Merchant of Venice has been often highlighted, the diminished role of pity has received scant attention. This article argues that the ways in which mercy is shown to subsume and eventually incorporate pity throw light on the play’s negotiation of contentious religious and political approaches to the spectres of poverty and/or impoverishment that threaten the emerging mercantile economy. A re-reading of relevant scenes retraces the Catholic implications of the safety-net potential of pity which, unlike the Protestant worldly pity of The Sonnets, here seems bound for repression. In Portia’s final donation to the merchants of Venice even the lingering allusions to Catholicism are neutralized and put to the service of vested interests: a conflation of Christian and Jewish usury that cuts across all religious divides; such allusions are possibly reminiscent of the Monti di Pietà (Mounts of Piety) existent in Italy since 1462 to counter Jewish usury.
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Hawkes, David. "Sodomy, usury, and the narrative of Shakespeare's Sonnets." Renaissance Studies 14, no. 3 (September 2000): 344–61. http://dx.doi.org/10.1111/j.1477-4658.2000.tb00099.x.
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Hawkes, D. "Sodomy, usury, and the narrative of Shakespeare's Sonnets." Renaissance Studies 14, no. 3 (September 2000): 344–61. http://dx.doi.org/10.1111/1477-4658.00341.
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Firdaus, Rahmat. "Perbedaan Pandangan Fuqaha Ihwal Bunga Bank dan Riba." EKONOMIKA SYARIAH : Journal of Economic Studies 3, no. 2 (December 17, 2019): 47. http://dx.doi.org/10.30983/es.v3i2.2150.
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<p><em>In this sophisticated era, people generally entrust money to banking services. In addition to getting security guarantees, the public also benefits from banks in the form of interest or profit sharing.</em></p><p><em>Methods and Findings: The purpose of this study was to determine the differences in the views of fuqaha regarding bank interest and usury. This research is characterized by library research as one type of library research and the method used is literature study while data analysis uses content analysis techniques. The results of this study indicate that in understanding bank interest and usury fuqaha different opinions. First, the textual paradigm understands the nature of the prohibition of usury lies in the existence of additional, as the meaning contained by the word riba itself and based on nas confirmation, that only the principal capital can be taken, so that if the ilat is in bank interest, then the bank interest is usury . Second, the contextual paradigm understands the passage of prohibiting usury in context, namely the existence of zulm elements or exploitation that occurs when forbidden usury. So that these conditions when found in the application of bank interest, then the bank interest is categorized as usury with a clear legal status, namely haram. This group sees that what happens in bank interest is no element of zulm or exploitation, so they determine that bank interest does not include usury, and the law is permissible.</em></p><p><strong> </strong></p><p>Pada zaman yang serba canggih ini, umumnya masyarakat menitipkan uang pada jasa-jasa perbankan. Selain mendapatkan jaminan keamanan, masyarakat juga mendapatkan keuntungan dari bank berupa bunga atau bagi hasil. <strong></strong></p><p><strong>Metode dan Temuan: </strong>Tujuan penelitian ini untuk mengetahui perbedaan pandangan fuqaha mengenai bunga bank dan riba. Penelitian ini bercorak <em>library research</em> salah satu jenis penelitian kepustakaan dan metode yang digunakan adalah studi literatur sedangkan analisis data menggunakan teknik analisis isi (<em>content analisis</em>). Hasil penelitian ini menunjukan bahwa dalam memahami bunga bank dan riba fuqaha berbeda pendapat. Pertama, paradigma tekstual memahami <em>ilat</em> pengharaman riba terletak pada adanya tambahan, sebagaimana makna yang dikandung oleh kata riba itu sendiri dan berdasarkan konfirmasi <em>nas</em>, bahwa hanya modal pokok yang dapat diambil, sehingga apabila <em>ilat</em> itu terdapat di bunga bank, maka bunga bank tersebut adalah riba. Kedua, paradigma kontekstual memahami <em>nas</em> dari pengharaman riba secara konteks, yaitu adanya unsur <em>zulm</em> atau eksploitasi yang terjadi pada waktu diharamkannya riba. Sehingga kondisi tersebut bila dijumpai pada pemberlakuan bunga bank, barulah bunga bank itu dikategorikan sebagai riba yang status hukumnya jelas, yaitu haram. Kelompok ini melihat bahwa apa yang terjadi di bunga bank tidak ada unsur <em>zulm</em> atau eksplotasi, sehingga mereka menetapkan bunga bank tidak termasuk riba, dan hukumnya boleh.</p>
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Lavezzo, Kathy. "The Minster and the Privy: Rereading The Prioress's Tale." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 363–82. http://dx.doi.org/10.1632/pmla.2011.126.2.363.
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Introduced at the start of The Prioress's Tale but then dropped as an overt topic, usury nevertheless informs that anti-Semitic text. This essay situates Chaucer's narrative in the complex and contradictory history of medieval lending as a theory and a practice. I stress the architectural ironies of usury in the tale and in medieval English history. The tale demonizes Jewish usurers by associating them with the most abject of built environments, the latrine, and celebrates Christians through their links to the exalted space of the church. But, in a move that reflects the flow of capital throughout Christian society, the tale ultimately undermines the opposition of church and pit. Analyzed not as fixed entities but as contingent, fluid spaces joined through the usurious infrastructure of the tale, the minster and the privy suggest a materialist critique of efforts to conceive of a purely religious space.
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Lovascio, Domenico. "Thomas Kyd's The Householder's Philosophy and Cristoforo Landino's Comento sopra la Comedia di Dante." Ben Jonson Journal 27, no. 1 (May 2020): 84–104. http://dx.doi.org/10.3366/bjj.2020.0272.
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Thomas Kyd's The Householder's Philosophy (1588) is a translation of Torquato Tasso's Il padre di famiglia (1582). While translating Tasso's text, Kyd made some sizeable additions to it, which would appear to spell out his stance on a series of issues. In particular, Kyd significantly expands Tasso's discussion on usury. Kyd's take on usury can be divided into two sections: first, a fiery invective followed by a quotation from Dante; second, a less heated denunciation based on a rational argument summarizing Aristotle's take on the matter. While the former seems to be Kyd's own invention, as scholars have previously suggested, no one has ever pointed out that the latter is in fact plagiarized from another Italian text, namely Cristoforo Landino's Comento sopra la Comedia di Dante (1481). Among other reasons, this discovery seems especially interesting because it adds another piece to the patchy mosaic of Kyd's intellectual life. As it happens, Kyd's decision to insert elements from such an encyclopedically comprehensive humanist text of literary criticism as Landino's Comento into a philosophical tract imbued with humanist notions concerning society, the family, astrology, philosophy, and cosmography seems further to connect Kyd with the continental intellectual milieu. The latter thus appears to have caught Kyd's interest even beyond his well-known penchant for neo-Senecan drama and French Renaissance literature.
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ERIANDI, ERIANDI. "RISIKO HUKUM DALAM PERJANJIAN PEMBIAYAAN MURABAHAH DI PERBANKAN SYARIAH." DIRHAM Jurnal Ekonomi Islam 1, no. 2 (June 27, 2021): 108–14. http://dx.doi.org/10.53990/djei.v1i2.74.
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The aim of this research is to analyze the law risk in murabahah agreement in syaria banking. From its approach, this research was the normative juridical, which the research based on the literature study to get the secondary data in law areas and also to do the literature research to complete document received from the literature. The summary of this research was the law risk of murabahah agreement existed. This caused by the agreement have not fulfilled yet the syaria principle because in the agreement, the selling prices based on the total payment not form the historical prices from the products bought from the consumer which had potential risk of usury.
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Desaulniers, Mary. "Names and Usury: An Economy of Reading in The Ring and the Book." Nineteenth-Century Literature 45, no. 3 (December 1, 1990): 317–38. http://dx.doi.org/10.2307/3045015.
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Desaulniers, Mary. "Names and Usury: An Economy of Reading in The Ring and the Book." Nineteenth-Century Literature 45, no. 3 (December 1990): 317–38. http://dx.doi.org/10.1525/ncl.1990.45.3.99p03213.
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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 (February 28, 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 Council (MUI), DSN-MUI No. 2/DSN-MUI/IV/2000. The writing of the concept of using bank savings interest in a review of Islamic law with the fatwa approach of the Indonesian Sharia Council of the Indonesian Ulema Council is expected to be able to provide a meeting point for the public regarding the pros and cons of the concept of using savings interest. This research method uses qualitative research library research (conducted using literature) from the Koran and hadith, books, notes, previous research. Research conducted by the author obtained data that interest, both savings and loans according to the Indonesian Ulema Council, is haram, the MUI gives the community a choice, especially Muslims, to use Islamic bank facilities. MUI states that bank interest is haram on the grounds of usury, but other sources obtained state that usury is an excess of loans, so the author understands that savings interest is different from loans, for that the status of usury does not apply to savings. Based on the research conducted, it was found that savings are a different contract from loans, from all definitions of usury it was found that usury is related to debt/loans. So that the savings interest does not include usury and its use is free by the owner.
Abstrak
Berawal dari seorang ustadz yang merupakan ketua DKM Asy Syafi’i yang menitipkan sejumlah uang yang katanya adalah bunga tabungan dari bank Mandiri untuk dimanfaatkan untuk kegiatan sosial dan polemik atas status hukum bunga tabungan bank apakah sama dengan riba sehingga menuntut hukum antara halal dan haram, membuat orang menjadi ragu bahkan ada yang tidak mau sama sekali berhubungan dengan bank bahkan banyak yang meninggalkan bank dengan alasan hijrah. Dalam penelitian ini dibahas konsep pemanfaatan bunga bank konvensional dalam tinjauan hukum Islam dengan pendekatan Fatwa Majelis Ulama Indonesia (MUI), DSN-MUI No.2/DSN-MUI/IV/2000. Penulisan konsep pemanfaatan bunga tabungan bank dalam tinjauan hukum Islam dengan pendekatan fatwa Dewan Syariah Indonesia Majelis Ulama Indonesia diharapkan mampu memberi titik temu kepada masyarakat terkait pro dan kontra dalam konsep pemafaatan bunga tabungan. Metode penelitian ini menggunakan penelitian kualitatif studi pustaka /library research (dilakukan dengan menggunakan literatur/kepustakaan) dari kitab Quran dan hadits, buku, catatan, penelitian terdahulu. Penelitian yang dilakukan penulis diperoleh data bahwa bunga, baik tabungan maupun pinjaman menurut Majelis Ulama Indonesia adalah haram, MUI memberi pilihan kepada masyarakat khususnya umat Islam untuk menggunakan fasilitas bank Syariah. MUI menyatakan bunga bank adalah haram dengan alasan riba, namun sumber lain yang diperoleh menyatakan bahwa riba adalah kelebihan atas pinjaman, sehingga penulis memahami bahwa bunga tabungan berbeda dengan pinjaman, untuk itu setatus riba tidak berlaku untuk tabungan. Berdasarkan penelitian yang dilakukan didapat bahwa tabungan merupakan akad yang berbeda dengan pinjaman, dari seluruh definisi riba yang ditemukan bahwa riba itu berkaitan dengan hutang/pinjaman. Sehingga bunga tabungan tidak termasuk riba dan pemanfaatannya pun bebas oleh pemiliknya.
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Neusner, Jacob. "Aristotle's Economics and the Mishnah's Economics: the Matter of Wealth and Usury." Journal for the Study of Judaism 21, no. 1 (1990): 41–59. http://dx.doi.org/10.1163/157006390x00036.
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Arrifqi, Muhammad Rifal, Rully Trihantana, and Ria Kusumaningrum. "ANALISIS PERSEPSI MASYARAKAT TENTANG LAYANAN PEMBIAYAAN BERBASIS TEKNOLOGI INFORMASI BERDASARKAN PRINSIP SYARIAH (Studi Desa Situ Udik Kecamatan Cibungbulang Kabupaten Bogor)." SAHID BANKING JOURNAL 1, no. 01 (January 20, 2022): 13–27. http://dx.doi.org/10.56406/sahidbankingjournal.v1i01.17.
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ABSTRACT
The purpose of this study was to determine the knowledge and public perception of digital-based (online) financing services based on sharia principles. the method used is descriptive qualitative. The primary data in this study are the people of Situ Udik Village, Cibungbulang District, Bogor, while the secondary data is in the form of information obtained from the internet, books, journals, articles and other literature. Based on the results of the study, it can be concluded that most (70%) people do not know about digital-based services (online) based on sharia principles. In addition, the analysis of public perception in terms of needs (48%) of the community is quite in need and when viewed from the perspective of interest (44%) the community is quite concerned with using digital-based (online) financing services based on sharia principles. with the perception to avoid the practice of usury and avoid the frauds that occur in conventional credit. In this case, it is necessary to increase socialization and the existence of facilitators to increase public awareness in order to avoid the practice of usury.
Keywords: Perception, Financing, Information Technology, Sharia Principles.
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Huda, Miftahul, Fikriyyatun Nabila, Isma Fathya Fajriati, Listya Rahmah, and Zaimudin Al-Mahdi Mokan. "BANK INTEREST HALAL: DISTINCTION INTERPRETATION OF CONTEMPORARY ULAMA THOUGHT UMER CAPHRA AND MUHAMMAD SAYYID THANTHAWI." FINANSIA : Jurnal Akuntansi dan Perbankan Syariah 5, no. 2 (September 20, 2022): 105. http://dx.doi.org/10.32332/finansia.v5i02.5393.
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Life is controlled by two great forces, namely economy, and religion. All things based on Sharia law are clearly about halal and haram. Bank interest is something that is no longer common among the public, with the law and practice still being debated by some scholars. Therefore, this study aims to answer public confusion about the law of halal interest according to Umer Caphra and Muhammad Sayyid Thanthawi and the reasons for making legal decisions regarding bank interest. The research is in the form of a qualitative method with a literature study using several references from books and journals in concluding the views of the two figures. The primary data used is from the book Prohibition of Interest: Does it make sense? The work of Umer Chapra. While secondary data comes from various books and journals related to bank interest. The results of this study indicate that the two scholars have different opinions regarding bank interest. Umer Chapra argues that the practice of bank interest is prohibited in Islam because usury interest can harm the poor. Meanwhile, Muhammad Sayyid Thanthawi argues that bank interest is not part of usury because bank interest is not part of faith and worship.
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Simahatie, Mai, Saparuddin Siregar, and Sugianto Sugianto. "PROBLEMS OF AL-SHARF IMPLEMENTATION IN SHARIA BANKING (STUDY LITERATURE)." International Journal of Economic, Business, Accounting, Agriculture Management and Sharia Administration (IJEBAS) 2, no. 2 (April 30, 2022): 259–62. http://dx.doi.org/10.54443/ijebas.v2i2.218.
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This study aims to analyze the problems that occur in the implementation of the Sharf contract in Indonesian Islamic banking, this research method is a descriptive qualitative research design with Literature Review or literature review. The results of this study are currency exchange is allowed when if it can be proven that there are no elements of gharar, maisir, usury and juhala, Al-sarf which is allowed in Islamic Sharia is only Spot Transactions while Forward Transactions and Swap Transactions are unlawful, There are problems in the implementation of Al -Sharf such as there should be no delay in payment, it is difficult to identify the customer's purpose for exchanging currency, while it is known that the Al-sarf transaction should not be carried out for the purpose of speculation (chance) or because there is a need for a transaction or as a precaution (savings). And the lack of customer literacy in knowing how to calculate or determine the exchange rate, how to calculate the currency exchange rate itself, so that in Al-Sharf transactions it can cause gharar because it is not understood by both parties to the transaction.
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Wilson, Chris. "The Vision of St Fursa in Thirteenth-Century Didactic Literature." Studies in Church History 47 (2011): 159–70. http://dx.doi.org/10.1017/s0424208400000930.
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The vision of the otherworld seen by St Fursa (c. 590 — c. 649) and recorded in a Vita and in Bede’s Ecclesiastical History achieved a high level of popularity in England and France during the thirteenth century, especially through its inclusion in preaching aids for the friars and the pastoralia (the various guides and manuals for priests on the care and confession of their congregation) produced before and after the Fourth Lateran Council of 1215. This essay will discuss how compilers of this material altered, rearranged and summarized Fursa’s vision, and what these changes reveal about shifting attitudes towards sanctity in the thirteenth century. In some of these redactions, Fursa’s sainthood was sidelined or ignored completely. In others, the point at which Fursa is described as a saint varies and the emphasis of the vision shifts from a reward for a saintly life to the purgation of a sinful priest. It will be suggested that these modifications to Fursa’s role in the vision were linked to the genre and audience of the redactions and to other thirteenth-century theological preoccupations, including debates over the sinfulness of usury and the emergence of the doctrine of purgatory.
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Hawkes, David. "Shakespeare and Derivatives." Critical Survey 30, no. 3 (September 1, 2018): 83–96. http://dx.doi.org/10.3167/cs.2018.300307.
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The twenty-first century has witnessed the rise to power of images in every aspect of human endeavour. Speculative financial derivatives have achieved a predominant place in the economy, spin and perception rule the political sphere, and technological media ensure that we spend our lives surrounded by images of all kinds. Reading the works of Shakespeare reveals the roots of this process in the early modern period, when the iconoclasm of the Reformation, popular protests against usury, and the campaign against ritual magic combined to provide an ethically based popular resistance to the power of signs.
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Holmer, Joan Ozark. "Norman Jones. God and the Moneylenders: Usury and Law in Early Modern England." Shakespeare Quarterly 42, no. 4 (1991): 506–9. http://dx.doi.org/10.2307/2870476.
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Wood, Diana. "‘Lesyng of Tyme’: Perceptions of Idleness and Usury in Late Medieval England." Studies in Church History 37 (2002): 107–16. http://dx.doi.org/10.1017/s0424208400014686.
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Then came Sloth, all be-slobbered, with two slimy eyes.‘I must sit down to be shriven,’ quoth he, ‘or else I shall fall asleep.I can’t stand or prop myself up, or kneel without a hassock.If I were put to bed, no amount of bell-ringing would get me upuntil I was ready for dinner – well, not unless I had to relieve myselfThis is Langland’s description of Sloth in Piers Plowman. Originally a monastic vice, meaning boredom with the cell, sloth, or accidia, came to be applied to spiritual duties generally. By the time Langland wrote, it had also come to mean physical laziness or idleness, that is ‘lesyng’ or misspending of time. This paper investigates some ideas about idleness and its consequences as they emerge from the spiritual and didactic literature of late medieval England. They are linked with ideas about the most detested idlers, the usurers, the money-lenders. Usurers violated time in a double sense, for not only did they misspend it, but they also made a profit from selling it. Equally vilified as idle were the clergy. The poet John Gower sourly observed that ‘Slouthe kepeth the librarie’ of the corrupt English clergy. They will feature here only incidentally, although it is perhaps worth pointing out that some ecclesiastics profited from lending money. In the late thirteenth century a council held at Exeter had to decree the suspension from both office and benefice of usurious clergy. In the mid-fourteenth century no less a person than Archbishop Melton of York profited from lending money.
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Zamroni, M. Afif, Mohamad Toha, and Khitnah Ummul Qori’ah. "Analisis Pengelolaan Badan Penyelenggara Jaminan Sosial Tinjauan Perspektif Ekonomi Syariah." Nizham Journal of Islamic Studies 8, no. 02 (December 3, 2020): 250. http://dx.doi.org/10.32332/nizham.v8i02.2707.
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In Indonesia, there are many companies that offer guarantees to face risks in the future, one of the examples is sharia insurance, which means that efforts to protect each other and help each other to face risks, while BPJS is a guarantee institution prepared by the government for the community. But in practice The operation between sharia insurance and BPJS is very much different if Islamic insurance has used and the system is in accordance with sharia, while BPJS is still not clear that the contract and still contains elements of usury because there are fines to be paid when in arrears, which means that there is already an element of usury because the premiums paid are not equal to the premium earned. In this discussion using a qualitative method with a literature approach, from this literature method, we get a meeting point that there are still some BPJS systems that are not yet sharia, so the government should implement a syariah BPJS that has clear akd and differentiated management of funds to help help and investment funds. So that from the tabrru 'fund or help to help, it can be repeated if participants who are late paying premiums are not subject to fines. And for premiums, a premium table should be made when registering BPJS participation at the beginning so that it is clear that premiums will be paid and earned. And if the application for inpatient care, the system is improved so that it is no longer difficult to apply for BPJS, because BPJS is to ensure public health, it should not be complicated when needed.
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Rambe, Dhea Nita Syafina, and Tri Inda Fadhila Rahma. "Analisis Kualitas Peranan Produk Gadai pada PT Pegadaian CPS Rantau Prapat." El-Mal: Jurnal Kajian Ekonomi & Bisnis Islam 3, no. 5 (March 19, 2022): 943–51. http://dx.doi.org/10.47467/elmal.v3i5.1185.
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The sharia pawnshop is a non-bank financial institution that provides financing transactions and pawn services based on Islamic sharia principles. The purpose of this study was to determine the quality of the role of pawn products in PT. Pawnshop CPS Rantau Prapat. This study uses qualitative methods with data collection techniques using literature studies and interviews from several customers at PT. Pawnshop CPS Rantau Prapat. The results of this study indicate the role of Rahn products plays a very important role in helping people get capital quickly and also customers are also free from the practice of usury.
Keywords: Quality, Role, Pawn Product/rahn
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Anwar, Muhammad. "Islamic Banking." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 220–23. http://dx.doi.org/10.35632/ajis.v20i3-4.1849.
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Islamic Banking is an outstanding example of collaboration among Muslim and non-Muslim scholars interested in integrating "Western-based literature with that developed in the Islamic tradition." Stating that Islamic banking, although widespread, remains "poorly understood" in the Muslim world and an "enigma" in the West, the authors seek to clarify many matters. The book's main themes are Christian and Islamic positions on usurylriba' (chapter 8); the foundations (chapters 2 and 3), theories (chapter 5), application (chapters 5, 6, 7, and 9), and progress (chapters I and 9) of Islamic banking; and an analysis of Islamic banking in light of current theories of financial intermediation (chapter 4) and corporate governance (chapter 7). The book highlights Islamic and Christian commonalities on issues pertinent to banking and finance. While stating that Christianity, Hinduism, Judaism, and Islam prohibit usury, "Islam is the only major religion which maintains a prohibition on usury" due to its prominence in the Qur'an. The issue of riba' is perplexing, for despite warnings of severe consequences to those who engage in it, the Qur'an is silent on its exact nature. Unfortunately, successive generations of scholars have so confused matters that no one can say exactly what riba' is. For example, a majority of scholars regarded bank interest as riba' and, therefore, made the need for an interest-free Islamic banking system inevitable, whereas 21 jurists at Egypt's al-Azhar recently proclaimed a ruling that legitimizes interest ...
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Alam, Azhar, and Yuli Tri Utami. "Unsur Riba dalam Perbedaan Konsep Pinjaman Kredit Antara Rentenir dan Bank Plecit." Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 3, no. 2 (March 14, 2021): 130–41. http://dx.doi.org/10.47467/alkharaj.v3i2.240.
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ABSTRACT.
This study explains the differences in credit loans between moneylenders and Plecit banks and explains the elements of usury that occur in Selorejo Village, Boyolali. This study used a qualitative approach by interviewing in-depth 12 people consisting of borrowers and lenders. This study analyzes the content of interviews and literature reviews. This study indicates differences in the two types of loans ranging from status, capital, guarantees, loan terms, time, interest, and penalties when due. This research also shows that the two types of loans made by moneylenders and Plecit banks contain Qordh and Jahiliyah riba. This study suggests the public prioritize loans from Islamic microfinance institutions to avoid usury.
Keywords: Differences in the concept of loans, loan sharks, Bank Plecit, Riba
ABSTRAK.
Penelitian ini menjelaskan tentang perbedaan konsep pinjaman kredit antara rentenir dan bank Plecit serta penjelasan unsur riba di dalamnya yang terjadi di Desa Selorejo, Boyolali. Penelitian ini menggunakan pendekatan kualitatif dengan mewancarai secara mendalam 12 orang yang terdiri dari pihak peminjam dan pemberi pinjaman. Penelitian ini menganalisi konten dari hasil wawancara dan kajian literatur Hasil penelitian ini menunjukkan bahwa terdapat perbedaan dalam kedua jenis pinjaman tersebut mulai dari status, permodalan, jaminan, syarat pinjaman, waktu, bunga dan hukuman bila jatuh tempo. Penelitian ini juga menunjukkan bahwa kedua jenis pinjaman yang diakukan rentenir dan bank Plecit sama-sama mengandung jenis riba Qordh dan riba Jahiliyah. Penelitian ini menyarankan masyarakat untuk memprioritaskan pinjaman yang dari lembaga keuangan mikro syariah sehingga terhindar dari riba.
Kata kunci: Perbedaan Konsep Pinjaman, Rentenir, Bank Plecit, Riba
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Kermode, Lloyd Edward. "After Shylock: The "Judaiser" in England." Renaissance and Reformation 32, no. 4 (January 22, 2009): 5–26. http://dx.doi.org/10.33137/rr.v32i4.11587.
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In Elizabethan England it was common to blame the country's economic problems on some hated Other, in most cases the Jews who came to represent the stereotypical usurer. This paper investigates how two plays — William Haughton's Englishmen For My Money (1598) and John Marston's Jack Drum's Entertainment — comment on this socio-economic situation. After establishing the primacy of the usurer figure in Haughton's play, the paper will attempt to show how Marston manipulates earlier iconographic and dramatic achievements to foreground the fear of usury in England.
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Patterson, Jonathan. "Unresolved debates on usury and greed in late Renaissance France: Guillaume Bouchet and others." Renaissance Studies 28, no. 5 (November 3, 2013): 659–75. http://dx.doi.org/10.1111/rest.12040.
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Amalia, Alvien Nur. "THE CONDITIONS OF BAITUL MAAL WAT TAMWIL (BMT) IN INDONESIA: A LITERATURE REVIEW." Paradigma 19, no. 1 (March 17, 2022): 1–8. http://dx.doi.org/10.33558/paradigma.v19i1.3246.
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The purpose of this research is to analyze the condition of BMT, is an Islamic microfinance institution in Indonesia, based on a literature review using SWOT analysis. Based on the SWOT analysis BMT’s strengths, weaknesses, opportunities, and threats will be mapped through four types of strategies, namely aggressive, competitive, conservative and defensive strategies. The results indicate that based on the analysis of aggressive strategies, BMT is a community-based agency that has an opportunity to capture the market; BMT can use the ZISWAF fund in cooperation with charity institutions. Based on the analysis of competitive strategies, BMT competition with conventional micro institutions can be solved by Islamic economic socialization about the prohibition of usury; competition with Islamic banks that have a microfinance program can be solved with the distribution of business; BMT sustainability issues can be overcome by strengthening the regulation, supervision, infrastructure, human resources, and capital. From the conservative strategies, BMT has limitations in terms of capital, human resources, and marketing strategies. This problem can be overcome through their linkage with Islamic Banks and companies, using CSR and low-cost funds from Islamic Banks. Other opportunities are the transfer of knowledge about finance, managerial expertise, as well as the right marketing strategy. In addition, a lack of oversight in BMT can be solved by maximizing the role of associations and agents of BMT. Meanwhile, from the defensive strategies, fundamental reform of government is required to develop BMT’s rules, oversight, feasibility measurement and clear level of health.
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Fitria, Tira Nur. "BISNIS JUAL BELI ONLINE (ONLINE SHOP) DALAM HUKUM ISLAM DAN HUKUM NEGARA." JURNAL ILMIAH EKONOMI ISLAM 3, no. 01 (March 31, 2017): 52. http://dx.doi.org/10.29040/jiei.v3i01.99.
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This study aims to find out about online shop (online business shop) in Islamic view (Islamic law). This research is qualitative descriptive. This study included literature to examine the written sources such as scientific journals, books referesni, literature, encyclopedias, scientific articles, scientific papers and other sources that are relevant and related to the object being studied. As for the object of study of this research is in the form of texts or writings that describe and explain about the business / online shop (online shopping), which become popular in Indonesia. Results from this study is Islam do business through online is allowed in accordance with Islamic Shari'a. While there are elements of usury, injustice, menopoli and fraud. Prophet hinted that buying and selling is lawful while consensual (Antaradhin), for sale or through an online business as having a positive impact because it is practical, fast, and easy for the buyer. If the business by via online not in accordance with the terms and conditions described above, online business is not allowed.
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Armstrong (book author), Lawrin, and Wim Decock (review author). "The Idea of a Moral Economy: Gerard of Siena on Usury, Restitution, and Prescription." Renaissance and Reformation 40, no. 2 (October 5, 2017): 166–68. http://dx.doi.org/10.33137/rr.v40i2.28508.
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Zainuddin, Zainuddin, and Anayya Syadza Zainuddin. "Lafaz Al Bai’u Mistlu Al Riba dalam Surah Al Baqarah Ayat 275." Jurnal Ilmiah Al-Mu'ashirah 19, no. 1 (January 30, 2022): 32. http://dx.doi.org/10.22373/jim.v19i1.12309.
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This paper discusses the views of the commentators on the lafadz al-bai'u mitslu al-riba in surah al-Baqarah verse 275. Some commentators interpret the word amtsal, as tasybih and majaz, and others interpret it as i'jaz. This paper uses the method of interpretation of tahlili, through the approach of the field of amtsal al-Qur'an, literature research. The main sources are the books of tafsir, with the aim of studying and knowing the lafadz al-bai'u mitslu al-riba according to the mufassirs. So that the economic principles of monotheism, humanity, justice and peace were developed. The conclusion of this article is that Allah deliberately raised the parable of the ignorant, because socio-cultural Arab society and humans in general have a culture that is difficult to abandon the practice of usury until now, even building the image of tasybih maqlūb style that usury and buying and selling are the same in terms of taking more profit.ABSTRAKTulisan ini membicarakan pandangan para mufassir tentang lafadz al-bai’u mitslu al-riba dalam surah al-Baqarah ayat 275. Sebahagian mufassir menafsirkan lafaz amtsal, sebagai tasybih dan majaz, dan lainya memaknai dengan i’jaz. Tulisan ini menggunakan metode penafsiran tahlili, melalui pendekatan bidang amtsal al-Qur’an, penelitian kepustakaan. Sumber utama adalah kitab-kitab tafsir, dengan tujuan untuk mengkaji dan mengetahui lafadz al-bai’u mitslu al-riba menurut para mufassir. Sehingga terbangun prinsip ekonomi ketauhidan, kemanusiaan, keadilan dan kedamaian. Kesimpulan tulisan ini sengaja Allah mengangkat kembali perumpamaan kaum jahiliyah, Sebab secara sosio kultural masyarakat Arab dan manusia pada umumnya memiliki budaya yang sulit meninggalkan praktik riba hingga sekarang, bahkan membangun image gaya tasybih maqlūb bahwa riba dan jual beli itu sama dari segi mengambil nilai lebih keuntungan.
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Fadhilah, Nurul. "Strategi Manajemen Distribusi Islam Dalam Mengatasi Krisis Ekonomi Akibat Pandemi Covid-19." Business Innovation and Entrepreneurship Journal 2, no. 4 (November 30, 2020): 242–51. http://dx.doi.org/10.35899/biej.v2i4.168.
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Abstract - Besides having an impact on health, Covid-19 also has an impact on the Indonesian economy. This happened because restrictions on human movement directly resulted in the impact of the economic crisis. Islamic economic theory can be used as a strategy in recovering the economic crisis. This study aims to formulate Islamic economic theories and models in overcoming economic crises.. This research method is desctiptive with literature study analysis. The results of this study are that the islamic distribution system has the principle of equitable distribution of wealth. The islamic distribution system is divided into two, namely a commercial distribution system and a distribution system that is based on social aspect. Commercial distribution can be in the form of a cooperation contract with a non-usury contract, while the distribution in the social aspect is in the form of zakat, infaq, shadaqah, waqf, and inheritance.