This study aims to review the business ethics carried out by Rasulullah SAW in accordance with the objectives of maqashid sharia. The writing of this journal article uses qualitative research, in this article, the literature study conducted by the author is to search various written sources, whether in the form of books, archives, magazines, articles, and journals, or documents relevant to the problem. reviewed from the latest journals that discuss the business ethics carried out by the Prophet Muhammad which is in accordance with the objectives of maqashid sharia. Based on the above discussion, what is obtained is that business actors must follow business ethics as exemplified by the Prophet. However, there are several aspects that must be fulfilled involving some irresponsible parties, such as dishonesty, not protecting consumer rights, friendly buyers or using disrespectful language, buyers who do not protect the rights of patrons, and business actors who are not responsible for customers and pelapak quickly and precisely. The implementation of maqashid sharia, four safeguards of which can protect consumers from their rights. Keywords: Business Ethics, Business Personnel, Perspective, Maqashid Syariah
Pertumbuhan ekonomi sangat sejalan dengan era saat ini, dan sulit bagi masyarakat untuk memecahkan masalah antara ekonomi syariah Indonesia untuk memecahkan masalah ekonomi. Pada penelitian menjelaskan model-model dalam penyelesain pada sengketa ekonomi syariah. Jenis penelitian yang digunakan adalah penelitian kepustakaan, dengan menggunakan dua metode, yaitu metode normatif dan metode yuridis. Dan hasil penelitian ini menemukan bahwa (1) ketika menyelesaikan sengketa berdasarkan tradisi Islam klasik, yaitu melalui Al Sulh (perdamaian), Tahkim (arbitrase) dan Wilayat al Qadha (kekuasaan kehakiman) (2) penyelesaian ekonomi Syariah dapat dicapai melalui Penyelesaian sengketa berdasarkan tradisi hukum aktif dengan cara-cara berikut: penyelesaian sengketa damai dan alternatif (ADR) dan arbitrase (Tahkim).
Cooperation agreement in the principles of Tabadul al-manafi and An'taradhin is very effectively applied. For this is evident from the fundamentals of the law. This principle is aqidah, shari'ah and morals. This economic system is based on Islamic values, namely equality, usefulness, balance, kindness and universality (rahmat li al-aalmin), so that the people of Indonesia in the future experience improved economic welfare on the basis of sharia principles. According to thrifty authors that the cooperation agreement has the benefit to be applied to the actors of the production of halal food products. The source of the law that underlies all economic activities, and other philosophical foundations of Islamic law that form the basis in developing the Islamic economy anywhere and in any form, and should not be out of the sharia corridor. Benefit is the main objective in Islamic economic activities and avoids all forms of normality. Through this paper by qualitative research method, with normative juridical approach through literature study. So that with this method can be excavated filosifis values in the development of Islamic economy in the field of halal product production.
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.
Waqf is a form of worship which is a concrete example of a sense of justice. In this case, the Al-Qur'an calls it al-habs, a synonym of the word al-waqaf, namely property belonging to a person given to the public so that it can be used as long as the item remains. So, the essence of waqf lies in the form of the goods which in Islamic teachings are a continuous charity. In line with the enormous need for funds for poverty alleviation and the location is scattered outside the area of the waqifs, this has led to the idea of donating with money. With the convenience of cash waqf, people can easily spend their money to be waqf on the path of religion. The basis for waqf in the Koran is in Surah Ali-Imran verse 92, besides that, in the Qur'anic verse of Surat Al-Hajj verse 77. There is also the hadith of the Prophet Muhammad which is more explicit in describing the recommendation of waqf worship, namely the Prophet's command to Umar to donate his land in Khaibar. The Hanafi Mahzab also allows cash waqf as an exception, on the basis of istihsan bi al urfi (custom), because many people have done it. According to al Bakri, the Syafi'I school does not allow cash waqf, because dinars and dirhams (money) will disappear when they are paid so that they no longer exist. The opinion of the scholars regarding the object of waqf shows that the conditions for waqf objects (must be objects, useful, not disposable, not haram in substance and must belong to waqf perfectly). Cash waqf is not supported by hadith specifically, and uses verses from the Koran and hadiths of a general nature. Therefore, the determination of the conditions for the waqf object is included in the ijtihadi area.
Pasar modal (capital market) merupakan pasar untuk berbagai instrumen keuangan jangka panjang yang bisa diperjualbelikan baik dalam bentuk utang maupun modal sendiri. Dalam dunia modern pasar modal memiliki peran yang sangat strategis bagi penguatan ekonomi suatu negara. Tujuan Investasi merupakan bagian dari mu’amalah yang memiliki pengertian sebagai kegiatan atau aktivitas penempatan dana/modal pada satu produk investasi dalam jangka waktu tertentu dengan harapan penempatan modal tersebut dapat bertumbuh atau mengahsilkan keuntungan (profit) Menggunakan metode studi literatur, yang dilakukan dengan cara mengumpulkan, mempelajari dan menelaah buku-buku, majalah ilmiah serta dokumen yang terkait seperti tesis serta jurnal ilmiah. dasar hukum investasi dalam islam berdasarkan Qur’an dan Hadist. Hasil Investasi ke dalam pasar modal syariah perlu adanya tinjauan-tinjuan yang dilakukan berdasarkan prinsip pasar modal syariah yang ada. Pedoman-pedoman serta lembaga yang terkait sudah diatur dalam Fatwa yang dibentuk oleh MUI.
Rapid product development is carried out by Islamic Financial Institutions (LKS) in providing alternative services to the needs of the community which are carried out based on sharia principles. The development of these services is provided both in the form of banks and non-banks as well as in the form of storage or other types of services as well as in the form of financing. However, due to more complex customer needs, LKS requires innovation in order to get convenience in its operational activities. So, in innovating with hybrid contracts, it becomes an important thing. This research uses a literature study with a normative juridical approach, which is carried out by collecting, studying and reviewing books, scientific magazines and documents related to this research such as theses and scientific articles. The results of the study state that in the application of hybrid contracts in multi-service financing products at Islamic Financial Institutions (LKS) generally use ijarah contracts according to the DSN-MUI fatwa. In this case, if the LKS uses the ijarah contract, it must comply with the provisions of the fatwa as the service provider or the benefits obtained from the LKS. Meanwhile, if in a hybrid contract one or more contracts are added, in this case it is added with a wakalah contract, then the customer has the power to carry out his own costs. However, if there are customers who still have to pay ujrah for the ijarah contract, it is called usury. Because this is not justified in sharia principles and is not in accordance with the ijarah fatwa concerning the multiservice, the bank does not fulfill its service obligations as the fatwa regarding multiservice as well as the kafalah contract. Thus, there is an alternative in this multi-service financing, namely by using hawalah bil ujrah and wakalah contracts which are more flexible and their implementation as an innovation, namely combining these contracts with the aim of making banking operations easier, reaching wider and able to meet the needs of more customers.
Hiwalah sendiri merupakan akad tolong menolong atau tabarru, hiwalah efektif diterapkan pada perbankan Syariah sebab ada kaidah yang terkandung di dalamnya yaitu yang memberikan manfaat antara nasabah dan bank. Kegiatan hiwalah ini yakni menanggung utang dari pihak pertama kepada pihak kedua sementara bank sebagai pihak ketiga. Tabarru ialah memberikan keikhlasan dari individu satu pada individu lain tanpa ada imbalan yang berimbas perpindahan kepemilikan harta itu dari pemberi terhadap orang yang diberi. Tabarru dilaksanakn dalam memberikan bantuan kepada individu yang dalam kondisi kesusahan ekonomi, atau suatu lembaga sosial atau keagamaan yang membutuhkan dana bagi kemajuan masyarkat dan agama. Sebab itu, tabarru’ sangat dianjurkan dalam syariat Islam. Namun dalam bank adanya jasa yang disepakati sebagai resiko dari utang piutang, yakni antara nasabah dan lembaga bank. Kegiatan Hiwalah sendiri ialah kegiatan dalam menanggung tanggungan seorang muhil atau dalam perbankan disebut debitur kepada orang yang berkewajiban dalam membayar utang yang memiliki utang tersebut. Pada perbankan Syariah teknisnya didasarkan pada prinsip-prinsip syariah dalam saling tolong menolong untuk meringankan beban pihak yang sedang memiliki kesulitan dalam membayar utangnya, sehingga tidak mengganggu perputaran keuangan dalam kegiatan perekonomian di masyarakat. Dalam pengalihan dana hal ini harus terhindar dari ribawi. Pada penulisan artikel ini menggunakan studi pustaka dalam menganalisis kegiatan al-hiwalah dalam perbankan syariah sesuai kaidah fiqih.
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