Research aims: This study aims to determine and analyze the level of financial behavior, the level of Muhammadiyah community’s Islamic financial literacy in Medan City, and the effect of Islamic financial literacy on financial behavior.Design/Methodology/Approach: This research is descriptive quantitative using primary data through questionnaire. The research sample was 200 members of the Muhammadiyah organization in Medan City. The data analysis technique employed confirmatory factor analysis and structural equation modeling utilizing AMOS.Research findings: The research confirmed that the level of Islamic financial knowledge among the Muhammadiyah community in Medan City was low, 60.56%. In contrast to Islamic finance knowledge, the financial behavior of the Muhammadiyah community in Medan City was classified as good; 69.01% of the Muhammadiyah community showed relatively good financial behavior. These two things make the level of Islamic financial literacy among Muhammadiyah residents in Medan City classified as less literate. This shows that in everyday life, Muhammadiyah community in Medan City had good financial behavior but was more influenced by habits or finance. Meanwhile, as far as Sharia finance was concerned, the Muhammadiyah community in Medan City still did not understand it.Theoretical contribution/Originality: This study provides information about the level of financial literacy and financial behavior of the Muhammadiyah community in Medan. This information becomes the basis for subsequent research to develop strategies to increase financial literacy and financial behavior of Muhammadiyah communities in Medan.Practitioner/Policy implication: Since Muhammadiyah aims to improve the welfare of the people and various studies have shown a link between the level of financial literacy and one's welfare, Muhammadiyah organizers need to pay attention to this, such as organizing a more structured and systematic program to increase Muhammadiyah citizens' knowledge of Islamic finance.Research limitation/Implication: This study still used a limited sample, namely Muhammadiyah communities. A broader sample will further confirm the validity of the literacy measurement instrument in the future.
AbstrakSaksi adalah orang atau pihak yang mendengar dan mengetahui sendiri apa yang menjadi kesaksiannya. Akan tetapi, ada juga saksi yang disebut testimonium de auditu yaitu kesaksian dari pendengaran orang lain, artinya keterangan yang didapat dari orang lain atau tidak diketahui secara langsung. Kesaksian ini menurut fiqh disebut dengan Syahādah al Istifāḍah dan ada pula yang menyebutnya dengan al-Syahâdah bi al-Tasâmu'i. Secara teoritis, testimonium de auditu menjadi masalah karena berseberangan dengan makna saksi yang sebenarnya. Oleh karena itu dalam penerapannya terutama di kalangan para fuqaha' terjadi silang pendapat. Berangkat dari silang pendapat ini, permasalahan kekuatan kesaksian testimoni dibahas dalam dua perspektif yaitu dalam hukum acara perdata dan fiqh. Dari telaah eksploratif ini ditemukan bahwa testimonium de auditu tidak dapat dijadikan sebagai alat bukti langsung dalam persidangan, akan tetapi kesaksian de auditu dapat dikonstruksikan oleh hakim sebagai bahan persangkaan oleh hakim. Sedangkan Syahādah al Istifāḍah dalam hukum acara perdata Islam memiliki kekuatan dan bahkan kekuatannya bersifat sempurna pada masalah-masalah tertentu semisal kepemilikan dan penetapan keturunan. Bahkan para fuqahâ' lebih jauh menyatakan bahwa kekuatan kesaksian testimonium ini lebih kuat dari dua orang saksi yang memenuhi syarat formil dan syarat materiil.
This study focuses attention on the history of the Sriwijaya Kingdom which is the oldest kingdom in the Malay Land and is considered as the kingdom with the greatest maritime power in the middle of the 7th century. As a former large empire, the inscriptions of the Sriwijaya Kingdom were valued by many researchers as very little compared to the kingdoms on Java. This makes it difficult for researchers when going to explore the traces of the history of standing and traces of his government. The expansion of the entire archipelago territory by the Sriwijaya Kingdom was not only in the context of expanding the territory but also had economic motives and controlled the international trade routes. This study also discusses the economic development, civilization, and the process of entry of Islam in Sriwijaya until the emergence of an Islamic political entity that came to be known as the Palembang Darussalam Sultanate.
Pattani Province in southern Thailand is the only province with the majority of the Muslim population. Besides Pattani the majority of Thai residents (67 million people) are Buddhists. Only 10% of Thai people are Muslims, including Pattani's Muslim Malay minority. Some data suggest that the Thai government made policies that often discredited and did not accommodate the interests of Malay Muslims. This became one of the reasons for the emergence of opposition to Thai government and ethnicity. For example, must use the Thai language (thaification Program) reinforced by the prohibition of the use of Malay language and nationalization of Thai society culture through language and customs. The cultural policies relating to the use of Thai language and customs are intended to promote Thai nationalism, while they erode the identity (religion and culture) of Pattani Malay. The Malay minority resistance was led by the scholar Tuan Guru Haji Sulong Al-Fathani. He also acted as negotiator with the Thai government in order to fight for Malay Muslim aspirations. His negotiations resulted in a policy of the enactment of Malay language education as a curriculum material at Pattani National School.
This research is a library research whose data is through library sources, namely library research through library research. The study of literature (library research) is closely related to theoretical studies and other references related to the relevance of the use of the Koran in sharia economic reviews. The contents of the Qur'an are creed, worship, morals, law, warning/tadzkir, history or stories and signs for those who carry science and technology. The language style of the Qur'an in conveying the law is not burdensome or troublesome, does not add to the burden/demand and is gradual in ordering something. Qath'i and Zhanni are quite complicated discussions among Ushuliyun or ushul fiqh scholars when dealing with the force of law (hujjah a proposition). We can understand the position of the Qur'an as a source of law from the views of the imams of the four schools of thought, namely Imam Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Ahmad Ibn Hambal.
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