Maqashid Syari’ah as a Filter of Hoax  Through Al-Quran Perspective

Witro, Doli

doi:10.30984/jis.v18i2.1133

Cited by 3 publications

(3 citation statements)

References 20 publications

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“…Initially, clarity and steadfastness in following the course. Second, middle, and nothing else (bin Osman, 2022;Witro, 2020). Maqashid Sharia serves as the objective for Sharia banking, necessitating that Sharia banking evaluates its success based on the accomplishments of Maqashid Sharia.…”

Section: Maqashid-based Performance Evaluation Model (Mpem)mentioning

confidence: 99%

Good Corporate Governance dan Kinerja Maqashid Syariah pada Perbankan Syariah Asia Tenggara

Yulianto,

Darwanto

2023

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Islamic banking has the characteristics of an operation that uses a profit-sharing system and its main goal is to achieve Falah. This also affects the performance measurement of sharia banking which also adapts to these two characteristics. One method of measuring the performance of Islamic banking is to use the Maqashid-Based Performance Evaluation Model (MPEM) method. This study aims to prove the effect of good corporate governance variables (board of commissioners, independent commissioners, sharia supervisory board, and audit committee) on the performance of Islamic banking based on the MPEM method. This study uses secondary data obtained from 20 Islamic banks in 4 Southeast Asia countries from 2016 to 2020 observation years. The method used for data analysis is using a panel regression model with the random effect as the chosen model. This study found that the board of commissioners and the audit committee has a negative effect on the performance of Islamic banking in Southeast Asia based on maqashid syariah. The ratio of the independent commissioners and the sharia supervisory board does not affect the performance of Islamic banking in Southeast Asia based on Maqasid Syariah. This study also found a result that the average maqashid performance index of sharia banking in Southeast Asia is only around 12.7%. Keywords: Good Corporate Governance, Maqashid Syariah, Performance, Sharia Banks

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Section: Maqashid-based Performance Evaluation Model (Mpem)mentioning

confidence: 99%

Good Corporate Governance dan Kinerja Maqashid Syariah pada Perbankan Syariah Asia Tenggara

Yulianto,

Darwanto

2023

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“…Menurut Al-Ghazali, tingkat kebutuhan manusia terbagi menjadi tiga tingkatan yaitu; Pertama, "dharuriyat" merupakan suatu kemestian yang harus terpenuhi oleh manusia sebagai landasan agar terciptanya suatu kesejahteraan kehidupan manusia baik di dunia maupun di akhirat, yang mana terdapat lima unsur pokok dalam kehidupan manusia yaitu agama "ad-din", jiwa "an-nafs", akal "al-aql", keturunan "nasb", dan harta "mal", yang mana dengan terpeliharanya kelima unsur tersebut akan menciptakan kesejahteraan dan kebahagiaan bagi kehidupan manusia (Jamal, 2016;Witro, 2020). Kedua, "hajiyat" yang memiliki arti untuk menghilangkan kesulitan, memudahkan kehidupan atau menjadikan suatu pemeliharaan terhadap lima unsur pokok tadi.…”

Section: Hubungan Agama Islam Dan Pembangunan Ekonomiunclassified

Hubungan Agama Islam Dan Pembangunan Ekonomi Dalam Kemajuan Negara: Sebuah Tinjauan Umum

Ilahi

Ramdhani

Yusuf

et al. 2022

UIN ANTASARI BANJARMASIN

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Abstract:This article discusses the relationship between religion and economic development. Both have in common in achieving a goal, namely the creation of prosperity in human life. It was initiated by the findings of Weber, who observed the behavior of Catholics and Protestants who have differences in carrying out their lives. Protestants who take advantage of the economic side in their lives make them superior to Catholics. So that an initiative emerged to carry out church reform based on the arbitrariness of the Catholic church in carrying out rites that were more used for personal interests. Through a set of rules, Islam allows and even encourages a Muslim to carry out development, especially economic development. Because as a caliph on this earth, humans are obliged to take care of, preserve, and maintain various things in this universe, and it is forbidden to destroy them. In Islamic teachings, five points form the basis of human life to achieve prosperity, namely religion (ad-din), soul (an-nafs), reason (al-aql), offspring (nasb), and property (mal). Economic development in the Islamic point of view is raised, one of which is to achieve prosperity through these five main elements. So, in this case, religion has a close relationship with aspects of economic development, as can be seen from the similarities between the two in achieving the welfare of human life.Abstrak: Artikel ini membahas hubungan antara agama dan pembangunan ekonomi. Keduanya memiliki kesamaan dalam mencapai suatu tujuan, yaitu terciptanya kesejahteraan dalam kehidupan manusia. Hal ini diawali dengan temuan Weber yang mengamati perilaku umat Katolik dan Protestan yang memiliki perbedaan dalam menjalankan kehidupannya. Orang Protestan yang memanfaatkan sisi ekonomi dalam hidupnya menjadikan mereka lebih unggul dari Katolik. Sehingga muncul inisiatif untuk melakukan reformasi gereja berdasarkan kesewenang-wenangan gereja Katolik dalam menjalankan ritus-ritus yang lebih banyak digunakan untuk kepentingan pribadi. Melalui seperangkat aturan, Islam membolehkan bahkan mendorong seorang muslim untuk melakukan pembangunan, khususnya pembangunan ekonomi. Karena sebagai khalifah di muka bumi ini, manusia wajib menjaga, memelihara, dan memelihara berbagai hal yang ada di alam semesta ini, dan dilarang untuk dimusnahkan. Dalam ajaran Islam, lima hal yang menjadi landasan hidup manusia untuk mencapai kesejahteraan, yaitu agama (ad-din), jiwa (an-nafs), akal (al-aql), keturunan (nasb), dan harta (mal). Pembangunan ekonomi dalam pandangan Islam dimunculkan, salah satunya untuk mencapai kesejahteraan melalui lima unsur utama tersebut. Jadi, dalam hal ini agama memiliki hubungan yang erat dengan aspek pembangunan ekonomi, terlihat dari persamaan keduanya dalam mencapai kesejahteraan hidup manusia.

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“…Maqasid al-shariah explains that Allah sent down that sharia (the rule of law) to take advantage and avoid harm. In other words, the practice of law that God has established is only for the benefit of the man himself (Witro, 2020).…”

mentioning

confidence: 99%

Contextualization of Utilities in Law and Maqasid Al-Shariah in Halal Lifestyle Culture in Makassar City

Fikri,

Aris,

Muchsin

et al. 2023

JIS

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This study aims to explain the contextualization of utility in law and maqasid al-shariah towards the halal lifestyle in Makassar City. The study is field research using a normative juridical approach. Data collection procedures were conducted by observing several malls, drug stores, markets, and restaurants, in-depth interviews with Islamic jurists, and documentation. Data analysis by strengthening the utility theory proposed by Jeremy Bentham and maqasid al-shariah put forward by Abu Ishaq al-Syatibi. The study's findings are that the cultural transformation of the halal lifestyle is a form of commitment by the Muslim community in Makassar City to obeying and implementing Islamic law. The contextualization of utility in law and maqasid al-shariah towards the halal lifestyle is to maintain and safeguard religion, human intellect, and soul (nafs). Following up on the findings in this study, a halal lifestyle culture in Makassar recommends further research to optimize living laws in society and the legal system in laws and regulations.

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Maqashid Syari’ah as a Filter of Hoax Through Al-Quran Perspective

Cited by 3 publications

References 20 publications

Good Corporate Governance dan Kinerja Maqashid Syariah pada Perbankan Syariah Asia Tenggara

Good Corporate Governance dan Kinerja Maqashid Syariah pada Perbankan Syariah Asia Tenggara

Hubungan Agama Islam Dan Pembangunan Ekonomi Dalam Kemajuan Negara: Sebuah Tinjauan Umum

Contextualization of Utilities in Law and Maqasid Al-Shariah in Halal Lifestyle Culture in Makassar City

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