Halal certification and labeling is an update in the food sector and public consumption. Halal certification and labeling on food in circulation, especially instant foods, is something that did not exist in the past. but now its existence has become something that is considered urgent. This paper is a conceptual research related to the study of halal certification and labeling on food in the perspective of Islamic law through the study of legal verses in al-Qur"an. The results of the study show that halal certification and labeling on food by returning to the basic Islamic legal maxim of food "Basically everything (muamalah) is permissible, until there is proposition against it." The verses of the law concerning food contain the command to eat halal and good food, so halal certification and labeling on food is so urgent today as an effort to fulfill these command by creating confidence and certainty in the halalness of a food as well as a form of carefull that will prevent eating haram food.

This paper aims to study the flow of legislation and transformation of Islamic banking law in the national legal system or legislation in Indonesia. The research method used is normative legal research with a statutory approach and historical approach. The results of the discussion showed that the flow of legislation and transformation of Islamic banking law in Indonesia can be divided into four phases, namely the free phase of Islamic values when law No. 14 of 1967 on Banking Fundamentals, then the phase of the introduction of a revenue sharing system with the issuance of Law No. 7 of 1992 on Banking, then the advanced phase with the form of affirmation of the existence of Islamic Banks through Law No. 10 of 1998 on Amendments to Law No. 7 of 1992 on Banking , after that until the phase of refinement or purification with the presence of Law No. 21 of 2008 on Islamic Banking.Keywords: Legislation; Legal Transformation; Islamic Banking Law AbstrakTulisan ini bertujuan untuk mengkaji alur legislasi dan transformasi hukum perbankan syariah dalam sistem hukum nasional atau perundang-undangan di Indonesia. Metode penelitian yang digunakan adalah penelitian hukum normatif dengan pendekatan perundang-undangan dan pendekatan historis. Pengkajian yang dilakukan menunjukkan bahwa alur legislasi dan transformasi hukum perbankan syariah di Indonesia dapat dibagi menjadi beberapa fase, yakni fase bebas nilai Islam ketika berlaku Undang-undang No. 14 Tahun 1967 tentang Pokok-pokok Perbankan, dilanjutkan fase pengenalan sistem bagi hasil dengan dikeluarkannya Undang-undang No. 7 Tahun 1992 tentang Perbankan, kemudian fase lanjutan dengan bentuk penegasan keberadaan Bank Syariah melalui Undang-undang No. 10 Tahun 1998 tentang Perubahan atas UU No. 7 Tahun 1992 Tentang Perbankan, setelah itu sampai pada fase penyempurnaan atau pemurnian dengan hadirnya Undang-undang No. 21 Tahun 2008 tentang Perbankan Syariah.Keywords: Legislasi; Transformasi Hukum; Hukum Perbankan Syariah

Bank Syariah sebagai lembaga keuangan yang operasionalnya berdasarkan prinsip syariah, maka dalam sistem produk yang ditawarkan menggunakan akad-akad syariah. Dari beragamnya akad yang dapat diterapkan di bank syariah terdapat akad dengan pola kerja sama, selain pola jual-beli dan sewa-menyewa/upah mengupah yang menjadi landasan komersial bisnis. Akad pola kerja sama tersebut adalah mudharabah dan musyarakah. Penelitian ini bertujuan menganalisis akad pola kerja sama di bank syariah dalam perspektif hukum ekonomi syariah. Hasil pembahasan yakni operasional produk yang ditawarkan bank syariah dengan pola mudharabah terdapat pada produk pendanaan dan pembiayaan, sedangkan musyarakah terbatas pada pembiayaan. Implementasi akad mudharabah dan musyarakah di Bank Syariah dalam kajian hukum ekonomi syariah adalah boleh dilaksanakan dan memiliki legalitas atas dasar prisip syariah, sebab akad mudharabah dan musyarakah merupakan akad berpola kerja sama yang sesuai dengan tuntunan akad syariah dalam fikih muamalah.

In the working world, the personality of a worker or employee is one of the crucial things to know. Personality can be seen from various things, including behavior patterns, to understand better how someone acts in certain situations. This study looks at the MCDL Day's Instrument as a personality measurement tool compared to the Papikostick test. This research method uses a cross-sectional quantitative approach. The research subjects were 235 people aged 17-34 years. The reliability test used a composite score. The validity test used confirmatory factor analysis (CFA) and concurrent criteria. The results showed that the reliability test of the composite score is 0.616 with the results of the CFA loading factor 0.30 with 18 valid items and four dimensions explaining 23% of the variables. For the criteria validity, there is no significant relationship between the MCDL Day's instrument and the dimensions in Papikostick.

In Banjarmasin, most of majlis taklim are dominated by the study of sufism. If there is a discussion of fiqh (Islamic jurisprudence), it is more inclined about fiqh al-‘ibâdah (fiqh of worship). Meanwhile fiqh al-mu‘âmalah (fiqh of social interaction) is not a study that is considered important, so that the majlis taklim by the study fiqh al-mu‘âmalah are few. Based on participant observation, there are two majlis taklims who carry out da’wa of islamic economics through the study fiqh al-mu‘âmalah, they are Darul Ma‘arif and Ar-Rahmat. Using interactive data analysis, this field research indicates that the two majlis taklims carry out da‘wa of islamic economics by presenting fiqh al-mu‘âmalah contemporary material through a discussion of mu‘âmalah which is associated by economic issues and modern financial. Considering that study fiqh al-mu‘âmalah is still few, it is necessary to initiate transformative da‘wa as an effort to build a comprehensive Islamic paradigm including worship and social interaction, so that the partial religiousity phenomenon in Banjarmasin become a total religiousity.[Majlis taklim di Kota Banjarmasin didominasi materi pengajian sufism. Jika ada pembahasan fikih, ia lebih cenderung kepada pembahasan fikih ibadah. Sedangkan fikih muamalah tidak menjadi kajian yang dianggap penting, sehingga majlis taklim dengan kajian fikih muamalah (fikih ekonomi syariah) terbatas. Berdasarkan observasi partisipan, ada dua majlis taklim yang melaksanakan dakwah ekonomi syariah melalui pengajian fikih muamalah, yaitu Majlis Taklim Darul Ma‘arif dan Majlis Taklim Ar-Rahmat. Penelitian lapangan yang menggunakan analisis data interaktif ini menunjukkan bahwa dua majlis taklim tersebut melaksanakan dakwah ekonomi syariah dengan penyajian materi fikih muamalah kontemporer melalui pembahasan muamalah yang dikaitkan dengan isu-isu ekonomi dan keuangan modern. Karena pengajian fikih muamalah masih sedikit, dakwah transformatif perlu digagas sebagai upaya membangun paradigma Islam komprehensif yang mencakup ibadah dan muamalah, sehingga fenomena religiusitas parsial di Banjarmasin berubah menjadi religiusitas total]

Risk management at Islamic financial institutions is still implementing bank Indonesia (BI) and Financial Services Authority (OJK) policies which previously applied the same to conventional financial institutions. The perfection of the enforcement of sharia principles in sharia financing institutions is not enough only in the aspect of transactional mechanisms, it needs to be supported by a sharia-based risk management system. The focus of this research includes the characteristics of Islamic financing, juridical aspects in the principle of prudence, and an overview of the maslahah of the urgency of sharia-based risk management. This research is normative legal research using a statutory approach and a benefits approach with a qualitative descriptive analysis. The results of the discussion show that a dynamic system also needs to be supported by juridical aspects to provide the legal force with the realization of regulatory solidity. At this regulatory level, in addition to the regulations issued by the OJK, the DSN-MUI fatwa is also very necessary and has a very urgent position. Because financing risk management is also part of the sharia economy that must maintain sharia principles, lest the application of sharia principles only exists in product technicalities, but does not apply to technical risk management. The expected sharia is the application of total sharia principles (kaffah), not partial ones.

ABSTRAK Masyarakat Indonesia umumnya memberikan pelabelan negatif bagi individu yang belum menikah ketika telah memasuki dewasa madya. Label ini dianut oleh masyarakat Indonesia secara turun temurun sehingga orang tua juga mengajarkan hal yang sama kepada anaknya terutama pada anak perempuan. Akan tetapi, pada kenyataannya masih ada individu yang telah memasuki masa dewasa madya yang belum menikah dan membina keluarga. Individu yang belum menikah dalam masyarakat biasa disebut sebagai lajang. Penelitian ini bertujuan untuk mengeksplorasi dan memahami tentang kebahagiaan pada individu yang telah memasuki masa dewasa madya namun masih berstatus lajang. Metodologi kualitatif dengan perspektif fenomenologi digunakan untuk menggali data dari partisipan penelitian, yaitu individu dewasa madya yang berstatus lajang. Temuan penelitian menunjukkan bahwa kedua subjek memiliki kesamaan dalam memandang kebahagiaan, yakni kebahagiaan yang mereka dapat adalah bagian dari proses. Kebahagiaan mereka tidak terbebani tujuan yang ingin dicapai. Kebahagiaan yang mereka rasakan berupa proses memiliki hubungan yang positif dengan orang lain, realistis terhadap masa depan dan adanya makna dalam setiap kegiatan yang dilakukan.  Kata kunci: Kebahagiaan, Lajang, Dewasa madya ABSTRACT Indonesian society generally provides negative labeling for unmarried individuals when they have entered middle adulthood. This label is embraced by the Indonesian people from generation to generation so that parents also teach the same to their children, especially in girls. However, in reality there are still individuals who have entered an unmarried mature age and fostered families. Individuals who are not married in the community are commonly referred to as single. This study aims to explore and understand about the happiness of individuals who have entered middle adulthood but still single status. Qualitative methodologies with phenomenological perspectives were used to extract data from research participants, ie single adult individuals with single status. The research findings show that the two subjects have a similarity in looking at happiness, that the happiness they get is part of the process. Their happiness is not burdened with goals to be achieved. The happiness they feel is a process of having a positive relationship with others, realistic about the future and the meaning in every activity undertaken. Keywords : Happines, Single, Middle Adulthood

The basic concept of accounting is recording and in development is divided into various financial recording systems in different categories. Islam with comprehensive Shari'a not only regulates vertical problems, namely the relationship between humans and God in matters of ubudiyah, but also regulates the horizontal problems of human relations with humans in matters of muamalah and that is where there is accounting activity, the presence of the term sharia accounting shows the existence of Islamic values absorbed in the activity. In principle, the existence of Islamic accounting is contained in the QS. Al-Baqarah / 2: 282. Allah swt. has recommended recording for non-cash transactions, it is not without reason, because it certainly contains benefits in it. The construction of sharia accounting based on verses of the a-Quran and hadith is not only value-free activities, but sharia accounting is a combination of accounting (writing) and accountant (writer) activities with an accountant required to be professional and to have an honest personality and to work patiently and conscientiously apart pay attention to sharia standards in financial statements.