Journal articles on the topic 'Interest and usury Australia'
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1
Salahudin, M. "MEMBINCANG PENDEKATAN KONTEKSTUALIS ABDULLAH SAEED DALAM MEMAHAMI AL-QUR’AN." QOF 2, no. 1 (January 22, 2018): 50–64. http://dx.doi.org/10.30762/qof.v2i1.499.
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Qur’anic studies never ends. It is done by both intellectual moslems and orientalists (non moslem). Abdullah Saeed, an intellectual moslem who lives in non moslem area (Australia), is one of those who studies Qur’an deeply. To understand and interpret Qur’an contextually, he offers an approach called contextualist approach. Then, Saeed also makes hierarchy of values taken from Qur’anic verses. This is known that not all verses must be conformed to place and time, but some should be understood and interpreted universally. While others depend on place and time (particularly). The steps of interpreting, called model of interpretation by Saeed, with contextualist approach encounter with the world of the text, critical analysis, meaning for the first recipients, and meaning for the present. an example of Saeed’s interpretation of the verses about usury connected to interest is given in the last of this article.
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Persky, Joseph. "Retrospectives: From Usury To Interest." Journal of Economic Perspectives 21, no. 1 (January 1, 2007): 227–36. http://dx.doi.org/10.1257/jep.21.1.227.
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Since the Middle Ages, each epoch has participated in the debate over the conditions in which lending should be prohibited as usury. While disagreements over the definition of usury remain, the debate came to its modern climax on the eve of the industrial revolution, in a well-known interchange between Jeremy Bentham and Adam Smith in the late 1780s. Smith, for all his faith in a system of natural liberty, proved unwilling to let the interest rate float. Bentham argued anything else must reduce total welfare. From a superficial perspective, the entire affair amounts to nothing more than a modest dispute between a failing master (Smith died in 1790) and an over-eager disciple. (Bentham acknowledged in the Defence that all he knew of political economy originated in Smith's works.) Yet the argument struck a fundamental chord. Gilbert K. Chesterton identified Bentham's essay on usury as the very beginning of the “modern world.” I tend to agree.
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Nyanyang, Nyanyang. "Pemikiran Wahbah al-Zuhaili tentang Hukum Riba dalam Transaksi Keuangan pada Kitab Fiqih Islam Wa Adillatuhu." Mutawasith: Jurnal Hukum Islam 3, no. 2 (December 21, 2020): 172–85. http://dx.doi.org/10.47971/mjhi.v3i2.234.
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This research explains the problem of usury law and its interpretation in financial transactions personally conducted by the public in insurance institutions as well as bank interest from the thought wahbah zuhaili and provide the solution. According to him, usury is divided into the first three types, riba fadh, second, riba yad and third riba nasiah. Wahbah zuhaili argues that the forbidden interest is usury that multiplies both the little and the amount of interest obtained because it is the same as the rib element. The prohibition of usury (usurios) in Islam based on moral and humanitarian considerations because the essence of usury prohibition is the elimination of all forms of economic practice that cause injustice and injustice. And the impact of interest on the economy will lead to a slowdown in economic growth. This method of writing a journal is based on the study of the library by conducting an in-depth review of wahbah zuhaili's books, books, interpretations and writings on bank interest, usury and related to it. The purpose of this writing is to know the laws, practices of usury and solutions in order to avoid the practice of usury inflicted on the economy.
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Wahyuni, Sri. "ZAKAT HASIL BUNGA BANK DALAM PERSPEKTIF HUKUM ISLAM." Shar-E : Jurnal Kajian Ekonomi Hukum Syariah 7, no. 2 (December 30, 2021): 113–25. http://dx.doi.org/10.37567/shar-e.v7i2.861.
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This study aims to: (1) find out the views of Islamic law on bank interest and usury (2). Analyzing the perspective of Islamic law on zakat from bank interest results. This study uses a qualitative approach with the type of library research. Then the analysis uses descriptive analysis and content analysis. With this research, it was found that there were many differences of opinion between the scholars and the thoughts of the figures regarding usury and bank interest. Therefore, zakat from interest results depends on the understanding and stability of the person concerned with the law of bank interest. If he believes that bank interest is unlawful because it is equated with usury, then zakat on bank interest is unlawful. If you believe that bank interest is different from usury and the law is not haram, as long as there is no extortion, then zakat on bank interest is not haram. However, if you are in doubt and think that bank interest is doubtful (vague), then the law of zakat on bank interest is doubtful, and whoever is in the area of doubt is in a dangerous area and the law is unlawful.
As a material for reflection and consideration related to bank interest, the author is more inclined to bank interest which is not the same as usury. Riba all scholars forbid both small and large additions. Bank interest can be called usury, and also not usury.
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Ahmatnijar, Ahmatnijar. "RIBA, BUNGA BANK, DAN KOMITMEN BARU: Studi Tafsir tentang Riba Kaitannya dengan Bunga Bank Konvensional." Studi Multidisipliner: Jurnal Kajian Keislaman 5, no. 2 (December 31, 2018): 57–76. http://dx.doi.org/10.24952/multidisipliner.v5i2.1112.
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This issue of usury became one of the priority agenda of Islam to abolish it, but it has not yet been completed until the end of the prophetic period. Along with the socio-economic development of the community, usury experiences development of meaning and instead it is linked to interest in conventional banks, so that some identify usury with the interest of the bank. In the study of Tafsir, the meaning of usury with bank interest is not entirely identical despite many points of equality. So that to solve this problem, there needs to be a new commitment to establish financial institutions that are free from elements of usury.
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Sarono, Agus. "MENGKRITISI MAKNA HUKUM RIBA BUNGA BANK." HUMANIKA 21, no. 1 (January 4, 2015): 75. http://dx.doi.org/10.14710/humanika.21.1.75-85.
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Bank interest is considered usury. One is to be scrutinized if the bank interest as usury, because usury is often mentioned in the texts is characterized oppress and torment the community. As with the conventional bank interest, how many small and medium enterprises which helped because Free Master in conventional banks. Problems found in the writing of this paper is; Why people ignore the MUI fatwa on usury interest as knife analysis; Unger critical legal theory, theory of responsiveness Nonet Sezlnick, the theory of legal culture Lawrence M Friedman progressive Satjipto Rahardjo and Usul Fiqh used to find alternative meanings of texts relating to usury From search and review of the problems concluded that after the birth of four Imam Muslim schools stuck in the mindset of the four Imams Madzhab and afraid to ijtihad. Therefore, the Muslims thought of usury is not far from what has been inferred by the four Imam mazdhab. Finally Islamic law really can not answer the development of society. Bank interest is equated with usury which both born differ in the time span, the different communities of the background, a different effect. Therefore interest rates clearly differ from usury and should not be equated with riba. That is why people ignore the MUI fatwa in business transactions. Should the scholars 'move from positivistic Jurisprudence to understanding Sociological Jurisprudence positivistic Jurisprudence.Oleh Hence the scholars can use the legal pluralisme approach in defining legal meaning.
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Helmholz, R. H. "Usury, Interest and the Reformation (review)." Catholic Historical Review 90, no. 2 (2004): 316–17. http://dx.doi.org/10.1353/cat.2004.0075.
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Buhari, A. Taufiq. "BANK DAN RIBA (Perbankan Syariah Prinsip Praktik dan Prospek)." Al-Insyiroh: Jurnal Studi Keislaman 6, no. 1 (March 24, 2020): 127–36. http://dx.doi.org/10.35309/alinsyiroh.v6i1.3824.
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Islamic banks are banks whose activities leave usury problems. While usury is meant is excess property in a muamalah with no compensation. The mechanism of interest-free Islamic banking / usury based on philosophical and practical reasons. The principle of Islamic banking profit sharing makes the risk of loss smaller than deposit interest, but this high profit share still cannot provide a large influence on the economy. The reason is people still choose bank interest because the negative implications of the bank interest system are not felt directly individually in the near future by the public
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Bokwa, Krzysztof. "Historia aktualna — austriacka regulacja odsetek i lichwy w XIX-XX w." Studenckie Prace Prawnicze, Administratywistyczne i Ekonomiczne 21 (October 4, 2017): 31–46. http://dx.doi.org/10.19195/1733-5779.21.3.
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Ongoing history — Austrian regulation of interest and usury in 19th–20th centuriesThis thesis aims to depict phemonena of interest and usury in private law using example of regulation of interest and usury in Austrian law. This issue was regulated in various ways from the mid-18th century until the World War 1. Subsequent legal acts are being analysed, referring to contemporary legal theories. Special emphasis is placed on the two aims of introducing full freedom of interest rate in 1787 and 1868 which, however, proved to be ephemeral. Nevertheless, liberalising attempts resulted in modern depiction of usury in the Imperial decree of 1914, where it was identified with extortion; that creates a connection to the contemporary Polish regulation, to which reference is made in the end of the article.
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Muhammad Baiquni Syihab. "MAQASID SYARIAH DAN PENGARUH PELARANGAN BUNGA DALAM PEREKONOMIAN NASIONAL." Mukaddimah: Jurnal Studi Islam 7, no. 1 (November 17, 2022): 1–25. http://dx.doi.org/10.14421/mjsi.71.2962.
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Abstract
Bank interest as stated by MUI is usury, and usury is unlawful. However, bank interest cannot be released from the economic system because it functions as a financial instrument that regulates the money supply. Without interest, the banking operational system cannot run. Without service fees from the central bank, the banking operational system (both conventional and sharia) cannot function as it should. Maqasid sharia is the purpose and wisdom of establishing a law given by the Khaliq (Allah), then of course the forbidden law on the practice of muamalah flowering (usury) has a purpose and wisdom. And as revealed in the Qur'an that the prohibition of usury is intended so that humans are not wrongdoers who wronged and no one was wronged in terms of property. In this discussion we reveal, that the practice of bank interest is the main cause of inflation. Inflation itself means a decrease in the value of money, and not an increase in the price of goods. That is, it is possible that among the community there is absolutely no practice of usury, but still it has a bad impact, exposed to dirty splashes of usury practice. Namely, the wealth of money that he has has decreased in value due to inflation.
Keyword: Interest, Riba, Maqasid Sharia
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Vause, Erika. "A subject of interest: usurers on trial in early nineteenth-century France." Financial History Review 24, no. 1 (April 2017): 103–19. http://dx.doi.org/10.1017/s0968565017000063.
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This article examines perceptions and practices of habitual usury, a crime consisting of lending above the legal rate of interest on multiple occasions, in early nineteenth-century France using descriptions of usury trials found in the popular legal periodical the Gazette des Tribunaux. Following the French Revolution, French law legitimized lending at interest in principle, but punished ‘habitual usurers’ who ‘made a profession’ from lending above the legal limit. The decades that followed witnessed striking growth in banking, joint-stock companies and other financial institutions. Highlighting the connections between cultural constructions of the usurer and the actual processes deemed usurious, this article seeks to understand a paradox: that usury was deemed omnipresent in French society yet it was rarely prosecuted. By examining how habitual usury was defined and prosecuted in French courtrooms, this article shows how habitual usurers both validated and undermined stereotypical notions of predatory lending behavior found in popular culture of the time. Habitual usury trials also reveal the actual practices that allowed those excluded from formal financial networks to participate in the growth of capitalist relations. This article argues that the nineteenth-century obsession with the usurer can be explained by the crucial role played by usurious practices in the credit economy of the period. As such, prosecution of usury tended to focus on the character of the usury rather than the actual practice of illegal lending. This article suggests that by occasionally prosecuting particularly egregious ‘immoral’ moneylenders, the legal system and journals like the Gazette des Tribunaux worked to keep credit accessible to the ‘underbanked’.
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Ajai, Olawale. "Recovery of interest by banks: a critical examination of Nigerian case law." Journal of African Law 41, no. 1 (1997): 109–17. http://dx.doi.org/10.1017/s0021855300010019.
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It is well settled that interest is chargeable only where an agreement expressly or impliedly so stipulates, where statute so provides, or where a mercantile custom to that effect exists. Recovery of interest by banks developed from mercantile customs. These were designed in such a way as to avoid the usury laws which initially outlawed usury but then subsequently allowed interest up to a rate of 10 per cent at the most liberal period before the English Usury Laws Repeal Act of 1854 swept away all restrictions on money lending. Lord Macmillan gave the following account of the recovery of compound interest in Paton v. Inland Revenue Commissioners:
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Yousufi, Waqar, and Dr Shahnaz Ghazi. "Prohibition of interest and gambling in the Islamic economic system." Al Khadim Research journal of Islamic culture and Civilization 2, no. 2 (September 30, 2021): 154–70. http://dx.doi.org/10.53575/arjicc.u10-v2.2(21)154-170.
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The Prophet admonished riba (usury) in its all methods in his farewell Pilgrimage speech. The article examines the rules of interest (usury) and Maysir (gambling) and how it fits within the realm of Islamic finance , as it is described in the Holy Qur’an and as it is demonstrated by the Prophet in his Sunnah . Following verses of the Qur’an and its interpretations through the hadiths of Prophet are also described in the article. Referring to an argument saying the modernists claim that what is prohibited in Qur’an is the form of interest (usury) and Maysir (gambling) mentioned to the then prevailing practice of lending in the pre-Islamic era, the authors confidently ruled out the logic saying that any increase over and above the principal should be riba (usury) and Maysir (gambling) and as such it is prohibited. The modernists also raised some controversial issues like-‘difference between riba (usury) and maysir (gambling) ‘individual and institutional riba’. All these titles are defeated with satisfactory Shari`ah references. While answering the issues specified earlier, the authors categorically explored the inborn beauties of Islamic Banking and finance as well as disclosed the differences between Islamic and Conventional economy system. The authors, in a nut shell, stress on the point in this paper that any form of riba and maysir is strictly avoided in the Islamic society and Islamic economy System.
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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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Khan, Dr Ahmad Khalid, Dr Omar Abdullah Al Aboud, and Dr Syed Mohammad Faisal. "Muamma (conundrum) of Riba (Interest and Usury) in Major Religions in General and Islam in Particular." International Journal of Social Sciences and Humanities Invention 5, no. 2 (February 21, 2018): 4438–43. http://dx.doi.org/10.18535/ijsshi/v5i2.08.
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Author did courage to undertake this project with his limited knowledge of Religion, therefore, he seek apology in advance with the readers if any mistake has been committed. This paper has no religious relevance rather author has strived to uplift the pride of Interest and rent by making study in different major religion. The paper entitled, “Muamma (conundrum) of Riba (Interest and Usury) in Major Religions in General and Islam in Particular” It is an attempt to study the indication given by the religion that why it is haram. Interest is a very interesting thing; almost in all major religion Riba (Interest and Usury) is Haram including Judaism, however one side in Judaism, the Torah and Talmud encourage the granting of loans if they do not involve interest, on the other hand the halakhah [applicable Jewish law] regarding free loans apply only to loans made to other Jews but it is permissible to make loans with Riba (Interest and Usury) to non-Jews.
Yet Riba (Interest and Usury) is Haram in most of the major religion because it disturbs the social fabric, it perturbs the connection which people share, which can facilitate to form an ethnically rich and in a social context cohesive community, Honestly speaking Riba (Interest and Usury) is not only the perpetrator for it, but Riba (Interest and Usury) is one of the cause for it.
On the other hand, where the purpose is for utilization when one has for some cause or other gone astray his earnings, to insist a fixed return where no homecoming is produced is frequently considered as iniquitous. Especially so if the collateral demanded is the house in which the borrower lives or land from the prospect turn out of which he expects to pay back the loan. All the way through the era, currency providers have used the first type of case to defend their business. Ironically it is their appliance of it to the second set of circumstances that twisted the ground for the second type of spat.
Nevertheless, by the last part of the thirteenth century a number of causes emerged which greatly destabilized the influence of the Orthodox Church. In due course, the reformist faction, led by Luther (1483-1546) and Zwingli (1484-1531), approved to the charging of Riba (Interest and Usury) on the entreaty of human limitation
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Nelly Lestari, Muhammad Iqbal Fasa, and Suharto. "Memahami Riba: Definisi, Tujuan dan Penyebab." Tamaddun Journal of Islamic Studies 1, no. 1 (March 1, 2022): 1–12. http://dx.doi.org/10.55657/tajis.v1i1.13.
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Sharia banking is now a widely known word for both Muslims and non-Muslims in the world. Islamic banking strives to provide the best service to customers without usury "interest" which is forbidden by Allah and is clearly written in the Qur'an and hadith. But even though it has been clearly explained that usury is a prohibited activity, in fact there are still many debates about usury. Therefore, this paper aims to re-examine the issue of usury from an Islamic perspective.
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Almagribi, Ahmad Bilal, Bayu Taufiq Possumah, and Halimi Husayn. "PERCEPTION ON BANK INTEREST AND THE USE OF ISLAMIC BANKS: CASE STUDY INDONESIAN STUDENTS IN MEDINA SAUDI ARABIA." JURNAL AL-QARDH 5, no. 2 (December 28, 2020): 142–52. http://dx.doi.org/10.23971/jaq.v5i2.2380.
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This study aims to investigate the perceptions of Indonesian students in Medina, the Kingdom of Saudi Arabia about bank interest and Islamic banks usage. By using questionnaires data collection method and purposive sampling technique, 40 students have been interviewed online in this study. The data is then analyzed by descriptive percentage. This study found that most Indonesian students in Medina consider bank interest as usury and only 5% of them thought that both were different. The students who consider bank interest as usury argue that the contract between the customer and the bank is a Qordh (loan) contract. In contrast, respondents who consider the bank interest and usury are different, arguing that the interest is not always as usury according to some scholars who do not categorize the contract between bank and customer as Qordh, but as Tamwil (financing). This study also found that most of the students using Islamic banks and at the same time some of them also have conventional accounts for various reasons, such as the limited number of ATMs and branch offices, and no Islamic debit cards yet that are accepted as credit cards in online transactions.
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Budiutomo, Tri Wahyu. "PENERAPAN SIMBOL OPERASI MATEMATIKA SEDERHANA SEBAGAI DASAR MENGHILANGKAN ESSENSI BUNGA BANK DALAM PERSPEKTIF ISLAM." Intersections 6, no. 1 (February 1, 2021): 54–63. http://dx.doi.org/10.47200/intersections.v6i1.592.
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According to Islam, bank interest on credit activities is included in the category of "usury" which is forbidden for Islam. The problem of bank credit activities is a very important need for people in doing business. The purpose of this paper is to try to use simple mathematical symbols to try to eliminate the essence of usury. Changing the essence of "usury" with the concept of cooperation and using a simple symbol "=" can eliminate the essence of usury, of course everything must be based on good intentions and honesty
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Ghani, Abdul. "ADH-DHARUURAH WA AL-HAAJJAH DALAM RIBA (Studi Analisis Pemikiran Dr. Wahbah Az-Zuhhailii)." JESI (Jurnal Ekonomi Syariah Indonesia) 5, no. 2 (May 24, 2016): 191. http://dx.doi.org/10.21927/jesi.2015.5(2).191-218.
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Abstract World economic system theoretically there are three classifi cations of the global capitalist economy, a socialist economic system and the economic system of Islam. Empirically third of the economic system is the role of fi nancial institutions either banks or non-bank much earlier unknown in Islam systematically. Domination of banking institutions that can be felt has penetrated into the fi eld of business and corporate, political, social, educational and cultural. So unwittingly activities of human life as if controlled by a banking institution. In its operation there is one thing that is often a debate among Muslim scholars that the application of interest in the world banking system. Legality rate system which is still considered debatable spawned two views are contradictory. On the one hand, the system considers different interest with usury, while others looked the same interest as usury. The majority of Muslim scholars regard the laws of usury is forbidden. However, the prohibition of usury in the view-modernist Muslim groups understood rationally. In this case the element of injustice became a central issue on the prohibition of usury. While the neo-revivalist Muslim group to understand the legal prohibition of riba-formal. This raises the logical consequence that the legal system of interest applied in the banking world have the same portion as usury. Az-Zuhaili seem to have the same view with the neo-revivalist. For Az-standing interest in law Zuhaili same as usury. However Az-Zuhaili look at the prohibition of usury is not absolute and not ‘set in stone’. The prohibition of riba can be correlated with the principle of al-dlaruurah wa al-haajah. According usury when faced with conditions very pushy and the urgent need can be allowed with certain restrictions. Az-Zuhaili view that the constituent requires a more in-depth study. As mentioned in the economics of human needs have no limits (red, human needs are endless). In addition the capacity of necessity one can not be measured with standard capabilities someone else. Giving rise to different legal consequences. This has become an important issue in the study of al-dlaruurah wa al-haajah. This study is a library (library research) that is descriptiveanalytic and normative sociological-historical-philosophical. This study used qualitative data analysis in the form of rationalization of deductive and inductive coherently. Defi nitively al-dlaruurah implies a state of danger or diffi culty excessive and sudden lifethreatening human. While al-haajah may imply a need to be realized spontaneously, so that when the need is not met then it would appear negative consequences. The issue of usury in economic activity, which is still being debated, if communicated with the concept of al-dlaruurah wa al-haajah as mentioned Az-Zuhaili memililiki space and capacity of its own. So it can become a legal usury law. Keyword: Adh-Dharuurah, Al Haajjah, Riba
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Sofhian, Sofhian. "The Rationality Prohibition of Riba (Usury)." Al-Ulum 15, no. 1 (June 1, 2015): 237. http://dx.doi.org/10.30603/au.v15i1.224.
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Usury (henceforth called as riba) in fact has long been known and have been progressing in meaning. The study of riba was not only discussed seriously by Muslims but also other religions. If flashed back to more than two thousand years ago, the study of riba has been discussed by non-Muslims, such as Hindu, Buddhist, Jewish, Greek, Roman and Christian. In Islam, debate about riba and bank interest indicated that the problem of riba very closely related to the issue of muamalah especially those that occur in Banks and Non- Bank financial. Riba evolution concept toward interest cannot be separated from the development of the financial institutions. Therefore, this journal examine and analyze the substance of the issues of interest in a rational perspective, and at the end of this journal offers loss and profit sharing system as an alternative solution to the system of interest in transaction systems of bank and non- bank.
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Rasenda, Rasenda, Hendarman Lubis, and Ridwan Ridwan. "Implementasi K-NN Dalam Analisa Sentimen Riba Pada Bunga Bank Berdasarkan Data Twitter." JURNAL MEDIA INFORMATIKA BUDIDARMA 4, no. 2 (April 25, 2020): 369. http://dx.doi.org/10.30865/mib.v4i2.2051.
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This study aims to formulate public opinion about bank interest included in the category of usury or not. The method used in this study is the analysis of usury sentiments on bank interest using Twitter data with the K-NN algorithm. Sentiment analysis using the K-NN algorithm gives good results. Evidenced by testing 170 twitter dataset using the K-NN algorithm obtained an accuracy of ± 70.59%. Assisted by the preprocessing process which aims to erase unnecessary parts and also change the form of documents in the form of tweets to a standard form so that classification can be carried out, so that the results of usury sentiment analysis on bank interest can clarify assumptions in the community and serve as a reference in determining appropriate banking products to the needs of customers
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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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Bidabad, Bijan. "Economic- Juristic Analysis of Usury in Consumption and Investment Loans and Contemporary Jurisprudence Shortages in Exploring Legislator Commandments." International Journal of Islamic Business & Management 3, no. 2 (May 27, 2019): 1–15. http://dx.doi.org/10.46281/ijibm.v3i2.275.
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In this article, by analyzing the deduction methodology of jurisprudence commandments, we try to touch the existing shortages in its methodological aspects. By discussing on different sources of Islamic jurisprudence like the Quran, Sunna (Tradition), consensus, intellect, fame, analogy, preference, public interest considering, blocking the means, we will explicates that the divine authority (person who is allowed by the messenger or by someone whom messenger has allowed him) has been ignored in religious deduction, and thus these different ideas have emerged in Islamic commandments. In this regards, juristic decrees may be compared, which are different and even conflict solutions to a unique problem or question. These conflicts enlighten two important propositions.
The juristic deduction methodology needs revision.
Ignorance to theosophy principle of jurisprudence is the main source of conflicts.
By defining and analyzing usury and interest in an economic-juristic frame and specifically in the Quran and with respect to wisdom or theosophy principle in jurisprudence to distinguish usury and non-usury finance, we conclude:
The loaner must share in profit and loss of the economic activity of the loan receiver.
The rate of interest-because of inability to determine the capital productivity rate a priori- should not be determined and conditioned in advance.
Receiving interest in consumption loans is usury and not allowed.
Transformation of credit and deposit markets’ oscillations to the real sector is the main initiation of real sector economic fluctuations. Respect to wisdom (theosophy) principle of religious legislation, and by introducing a mathematical model, we show that usury causes economic fluctuations and by deleting usury from the economy, we conclude that real economy will be more stable.
DOI: https://doi.org/10.5281/zenodo.3402329
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Amin Azis, Muhammad, and Muhsin Hariyanto. "Comparative Study of Banks in The Perspective of Syafruddin Prawiranegara and M. Syafii Antonio." Journal of Islamic Economic and Business Research 1, no. 2 (December 30, 2021): 155–68. http://dx.doi.org/10.18196/jiebr.v1i2.24.
Full textAbstract:
The Law of Bank Interest is a complicated issue in Islamic economics because there are differences of opinion among Muslim scholars and intellectuals. This can not be separated from the observations of Indonesian Muslim economists such as Syafruddin Prawiranegara, who thinks bank interest is permissible, while M. Syafii Antonio believes bank interest is haram (forbidden in Islam). This research is entitled "Comparative Study of Banks in the Perspective of Syafruddin Prawiranegara and M. Syafii Antonio". This study aims to determine the views of Syafruddin Prawiranegara and M. Syafii Antonio regarding bank interest and examine the differences, similarities and backgrounds of their opinions. This type of research is library research with qualitative methods. The data analysis technique was carried out by means of deductive-comparative, in which this research first explains the arguments of the two figures regarding usury and bank interest then compared with the comparative method. The results of this study are 1. Syafruddin Prawiranegara believes Interest cannot be equated with usury. According to him, the difference of opinion regarding bank interest is due to a misinterpretation of the function of money. 2. M. Syafii Antonio is of the opinion that the law of bank interest is the same as usury. To stipulate the law on interest, it is necessary to comprehensively understand the stages of the derivation of the verses of usury. 3. The difference of opinion between the two is seen from the results of ijtihad (making a decision based on Islamic law) and the istinbath methods.
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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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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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Viphindrartin, Sebastiana. "The Digital Economy and Usury in Indonesia." Tamansiswa Management Journal International 3, no. 1 (October 31, 2021): 36–41. http://dx.doi.org/10.54204/tmji/vol312021009.
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This study examines the impact of internet literacy on interest rates, consumption and economic growth.This study analyzes 21 years of data, from 2000 to 2020, to create "autoregressive vectors" to evaluate the causal relationship between variables. The following multivariate regression model was used to analyze the causal relationship between internet literacy, interest rates, consumption, and economic development in Indonesia, based on secondary data from the World Bank. We found that internet literacy has an impact on consumption and economic growth in Indonesia but does not have a significant impact on interest rates. This shows that internet technology penetration has no significant effect on interest rates but does affect consumption and economic growth. The level of interest rates itself encourages domestic consumption but suppresses economic growth. This becomes rational because the ease of credit makes it easier for people to consume but becomes a burden from economic growth.
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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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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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Rahim, Abdul, and Dunyati Ilmiah. "THE EFFECT OF RELIGIOUS LEVEL AND PERCEPTIONS OF RIBA ON INTEREST IN SAVING IN SHARIA BANKS." NUsantara Islamic Economic Journal 1, no. 1 (January 11, 2022): 89–96. http://dx.doi.org/10.34001/nuiej.v1i1.63.
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Islamic Bank is a Bank which in carrying out its activities based on Islamic principles. The purpose of this study was to determine the effect of the level of religiosity and perceptions of usury on the interest of MSME businessman in Kasihan District, Bantul to save at Islamic banks. This type of research is quantitative research with a sample of 42 MSME actors. The data collection technique in this study used a questionnaire. The data analysis technique used is descriptive analysis, classical assumption test and multiple linear regression analysis. From the results of the analysis, it can be concluded that the level of religiosity does not have a positive and significant effect on the interest in saving for MSME actors in Kasihan District, Bantul in Islamic Banks. Perceptions of usury have a positive and significant influence on the interest in saving for MSME actors in Kasihan District, Bantul in Islamic Banks. The level of religiosity and perceptions of usury together have an influence on the saving interest of MSME actors in Kasihan District, Bantul in Islamic Banks.
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Rosia, Rina. "DISPARATIS RIBA DAN BUNGA BANK; PERSPEKTIF HERMENEUTIKA DOUBLE MOVEMENT FAZLUR RAHMAN." An-Nisbah: Jurnal Ekonomi Syariah 7, no. 2 (December 30, 2020): 387–417. http://dx.doi.org/10.21274/an.v7i02.2674.
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Abstrak: Artikel ini membahas tentang hermeneutika double movement Fazlur Rahman dalam memahami riba dan bunga bank dalam al-Qur’an. Pendekatan double movement Fazlur Rahman ini merupakan metode berpikir yang bersifat reflektif, bolak-balik antara deduksi dan induksi secara timbal balik, sehingga dapat menghidupkan kembali pintu ijtihad. Menurut Fazlur Rahman, bahwasanya riba dan bunga bank adalah sesuatu yang berbeda, karena riba merupakan sesuatu yang diharamkan dalam al-Qur’an dan hadis. Sedangkan bunga bank diperbolehkan asal tidak berisi pemerasan dan kezhaliman bagi masyarakat. Karena bunga bank sendiri termasuk bagian dari ekonomi modern yang kedudukannya sama penting dengan mekanisme harga. Kata kunci: Hermeneutika, Double Movement, Riba Abstract: This article discusses about Fazlur Rahman's dual movement hermeneutics in discussing usury in the Qur'an. The hermeneutics of Fazlur Rahman's dual movement is a method of thinking that reflects reflective, reversing back and forth between lead deduction and induction, so that it can reactivate the door of ijtihad. According to Fazlur Rahman, that usury and interest are something different, because usury is something that is forbidden by the Qur'an and hadith. While interest is permitted as long as it does not contain extortion and tyranny for the community. Because interest itself is part of a modern economy whose position is as important as price placement. Kata Kunci: Hermeneutics, Double Movement, Usury
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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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Hadi, Abd, and Muhammad Arfan Mu’ammar. "THE VARIANT OF THOUGHT OF THE MUHAMMADIYAH PRICE ELITES IN CONDUCTING USURY AND INTEREST OF BANK." Humanities & Social Sciences Reviews 7, no. 4 (October 7, 2019): 997–1003. http://dx.doi.org/10.18510/hssr.2019.74136.
Full textAbstract:
Purpose: The existence of Muhammadiyah's religious variant is very reasonable because Muhammadiyah is the reality of social text that continues to be collected by its members consisting of various educated and besides, Muhammadiyah is a very dynamic tajdid movement. This study wants to reveal the religious variants of the elite of Muhammadiyah citizens in understanding the problem of usury and bank interest.
Methodology: The approach in this study uses a phenomenological descriptive analysis.
Result: From this analysis, it is known that there are two variants of the elite Muhammadiyah in addressing the problem of usury and bank interest. First; The elite of Muhammadiyah from the young class thought is influenced by the stream of modernism / substantive legal. They argue that "riba is an excess of principal property, but not every excess is forbidden. The Excess of forbidden is the advantages that bring harm/tyranny for all parties ". And Second; A small part of the Muhammadiyah elite of the old class of thought follows the neo-revivalism / legal formal. They argue that the Qur'anic verses that contain legal issues are qath'y like verses of usury. For that the verses of the law should no longer be interpreted other than what has been written on the text. This stream argues the meaning of usury is a good advantage of little or much while the bank interest is the excess of basic assets then the law is forbidden.
Applications: This research can be used for universities, teachers, and students.
Novelty/Originality: In this research, the model of the variant of thought of the Muhammadiyah price elites in conducting usury and interest of bank learning is presented in a comprehensive and complete manner.
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Sitorus, Iwan Ramadhan. "RIBA VS ZAKAT DALAM PERPEKTIF EKONOMI ISLAM." Al-Intaj : Jurnal Ekonomi dan Perbankan Syariah 5, no. 1 (April 8, 2019): 102. http://dx.doi.org/10.29300/aij.v5i1.1717.
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The main characteristic of Islamic economics compared to the conventional economy is the prohibition on taking usury or interest in each transaction. The use of other people's assets in an unfair way, in the form and through any means, is prohibited in the Qur'an. Usury which is interpreted as an addition, definitively involves consuming (eating) the wealth of others in a physical way. Usury is directly opposite the cooperative spirit in Islamic teachings. People who are rich, in Islamic teachings, are required to give the rights of the poor by paying zakat and then giving alms in addition to the zakat. Islam does not allow Muslims to make their wealth a vehicle for sucking the blood of poor people. Al-Qur'an letter Ali Imran verse 130 states that happiness (falah) will be obtained by abandoning this usury system, and at the same time the Qur'an states that happiness cannot be obtained through ribawi practice. Because usury is based on injustice
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Bokwa, Krzysztof, and Iwo Jarosz. "The historical development of anti-usury laws in Austria and Poland." Fundamental and applied researches in practice of leading scientific schools 40, no. 4 (September 30, 2020): 18–26. http://dx.doi.org/10.33531/farplss.2020.4.3.
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Virtually all modern legal system attempts to balance the interests of debtors and creditors. Both categories of parties are equipped with instruments protecting their interests where the law (precisely: the social and moral convictions prevalent in the society that tend to determine the content of the law) deems such protection justified. Just as creditor protection concentrates on dealing with dishonest debtors and preventing fraud, debtor protection has been crafted to shield debtors from abusive interest rates or other – excessively detrimental – contractual provisions (e.g. clauses that unconscionably expand debtors’ liability or render their defences effectively inoperative). Such practices, especially charging excessive interest, have been called usury. In contemporary Polish law the system of debtor protection is multi-layered, with various instruments whose scope often overlaps. That such system exists and how it operates is a direct result of the historical development of instruments aimed at combating usury. This text aims to recapture how anti-usury legislation developed in Austria, whose legal system is closely related to Polish, and to describe how legal systems tend to arrive at very similar outcomes – notwithstanding the differences in the globality of circumstances. The authors employ legal comparative and historical methods, supplanted by formal-dogmatic ones, to present the evolution of anti-usury legislation in Austria as well as the state of anti-usury private law legislation in Poland.
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Sari, Febrina, and Dahyul Daipon. "KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia)." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, no. 2 (December 26, 2018): 203. http://dx.doi.org/10.30983/alhurriyah.v3i2.718.
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<p><em>Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.</em></p><p><em><br /></em></p>
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Ghofur, Abdul. "KONSEP RIBA DALAM AL-QUR’AN." Economica: Jurnal Ekonomi Islam 7, no. 1 (November 2, 2016): 1. http://dx.doi.org/10.21580/economica.2016.7.1.1030.
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Riba is an economic activity that is prohibited by the Qur’an. Chronologically, the ban has been outlined clearly. On the other hand, bank interest that become one pillar of the existence of financial institutions is rated synonymous with usury. Financial institutions have become a pillar of economic growth. The problem is why the Qur’an forbids usury, whereas various economic activities ‘need’ the existence of interest that are identical to the usury. This study found two findings. First, the prohibition of riba in the Qur’an have preceded other forms of restrictions are more morally intolerable that broadly impacts a major disadvantage in the community. On the other side of the Qur’an strongly encourages the public Makkah to help the poor and orphans around him. Second, the prohibition of riba in the Qur’an has relevance to the real sector of the economy. Therefore, the economy based on usury will naturally ignore the underlying transaction which is the basis of the real sector. As a result of the investors (capitalists) certainly fortunate while the money manager/entrepreneur is still no clarity, so that the position is unbalanced, unjust. The usurious economic system can lead to gaps world community economic growth constantly.
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Buhari, A. Taufiq. "Penafsiran Riba Studi Komparatif Antara Kaum Modernis dan Neo-Revivalis." Syaikhuna: Jurnal Pendidikan dan Pranata Islam 9, no. 2 (October 26, 2018): 231–48. http://dx.doi.org/10.36835/syaikhuna.v9i2.3261.
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Interpretation of interest as applied to modern banking today, there are still differing views. Modernists view the prohibition of usury as being understood by emphasizing the rational aspect. Through this understanding, the element of injustice becomes a central issue for its prohibition. They seem to tolerate if their savings are based on the mudharabah system, because they can be found on the basis of their legitimacy. In addition, it is permissible if really forced (dharuri) or really needs (hajat). Also allows productive loan interest while consumptive loan interest is not allowed. While the Neo Revivalists were of the view that the prohibition of usury was understood legally formally as conceptualized in Islamic law. This view emphasizes the legal form of usury as expressed in Islamic law. They assert that the statement set out in the Qur'an must take its literal meaning, regardless of what was practiced in the pre-Islamic period. Whatever the circumstances, the lender does not have the right to receive additions to and exceed the principal
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Nanang Bagus Setiawan, Aries Kurniawan, Ilham, Beni Dwi Komara, Nuzulul Fatimah, Tatag Herbayu Latukismo, Heri Cahyo Bagus Setiawan, and Riyan Sisiawan Putra. "THE POLEMIC OF CHARGING INTEREST (RIBA) AMOUNG CONVENTIONAL BANK EMPLOYEES." Journal of Islamic Economics Perspectives 3, no. 1 (February 27, 2021): 75–87. http://dx.doi.org/10.35719/jiep.v3i1.40.
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This study aims to determine the polemic experienced by a number of conventional bank employees, who know and realize that bank interest is usury or who still believe that bank interest is not usury, because they are only employees who work in banking companies and do not practice usury individually. per individual. From the two attitudes of banking employees in responding to the bank interest usury mentioned above, the study will focus on employees who have the attitude that bank interest is usury, while those who have the opposite attitude are clearly not going to take action to resign from their office. After focusing on anti-anti rip banking employees, it was found that them there were several obstacles to resigning, the first obstacle was internal, namely the lack of support from the family, both the nuclear family and the extended family, while the second obstacle was the repayment of employee loans that they enjoyed before knowing. and realize that bank interest is charging interest or usury (riba). Of the two obstacles or resign constraints will lead to further attitudes for a number of these employees. The attitude of a number of employees who have not received family support, some continue to return to
work in a professional manner and some work just to abort their obligations or in other words work not seriously because they are not in accordance with their conscience. While the attitudes of a number of employees who are still in debt are more varied in attitude, some of them continue to work as usual while waiting for the right moment to pay off their debts, some are still working even though half-heartedly while trying to find a way out so that their debts can be paid off. and some of them are unanimously determined to leave office immediately or borrow a term in the military world, namely by deserting or leaving work by temporarily leaving the debt unpaid, even though they plan to pay it off at a later date. This study used a qualitative research method, namely the collection of in-depth interview data with former employees and active banking employees. Researchers also conducted focus group discussions / FGDs (Forum Group Discussion) among bank employees who were anti-microbial but still active and former bank employees who had resigned. As a result, there are five attitudes of banking employees in facing the resignation polemic due to bank interest rates in Indonesia. First, employees return to work professionally because they still get salaries from banking companies. Second, employees work only to abort obligations because they are not in accordance with their conscience. Third, employees who are still in debt continue to work professionally while looking for a way to pay off their debts. Fourth, employees who work half-heartedly while looking for ways to pay off loans. Fifth, if their resignation application by leaving debt and willing to pay off in installments is refused by the office, they prefer to leave the company unilaterally or go out of business.
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Irwin, Dean A. "Profit, usury and interest in medieval Anglo-Jewish transactions." Jewish Culture and History 23, no. 1 (January 2, 2022): 21–31. http://dx.doi.org/10.1080/1462169x.2022.2025659.
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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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Salam, Abdul. "BUNGA BANK DALAM PERSPEKTIF ISLAM (STUDI PENDAPAT NAHDLATUL ULAMA DAN MUHAMMADIYAH)." JESI (Jurnal Ekonomi Syariah Indonesia) 3, no. 1 (May 24, 2016): 77. http://dx.doi.org/10.21927/jesi.2013.3(1).77-108.
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Abstract One of the problems is crowded and is still being debated in the Islamic economy is a matter of usury which is forbidden in the Koran . This debate mainly focused on what is really meant by riba in the Qur'an and how the economy of the Muslims who are held in the middle of the current capitalist economy and modern banking practices that require interest in economic activity .In existential presence of banking institutions can not be separated from economic problems of Muslims as a whole . Muslims who live in the modern system of value-free economy can not escape the " dependency " with banking institutions . consciously or unconsciously banking institutions have been brought up to the Muslims to accept the reality of banking today . It is then disturb the attention of many Muslim community organizations in Indonesia to revisit karaktreristik prohibited usury , presumably withdraw in this case the researchers raised two Islamic society organizations that have a large period of the Nahdhotul Ulama ( NU ) and Muhammadiyah . Where the existence of this organization opposing the giving fatwa against religious issues in society . The subject of this paper is to examine how the public views the two organizations on bank interest .From in-depth discussion can be concluded that : For NU that bank interest law it is forbidden either privately owned banks and state-owned banks . Furthermore , NU revealed that the interest taken by depositors in the bank is forbidden usury . As for Muhammadiyah presumably still skeptical about the presence or absence of ' usury illat on state-owned banks , as seen with the determination , that the law is a state -owned bank interest musytabihat . Reason said musytabihat , is because there are two tendencies are lawful or unlawful , as well as in a bank that does not distinguish between people who borrow money to borrow for consumption and produced . Then this should be avoided , except in an emergency ( forced ) . Muhammadiyah 's decision seems consistent with the notion that interest rates may have an emergency , such as Mustafa az - Zarqani opinion , saying that the bank is a reality that can not be avoided . Therefore Muslims should bermu'amalah with the bank for emergency consideration. Furthermore , Muhammadiyah states , that usury is forbidden by religion is flowering trait that is always accompanied by substance abuse and oppression chance . Being in force today did not cause a sense of oppression or disappointment by anyone interested Keywords: Bank, Interest, Riba, Nahdhotul Ulama, Muhammadiyah
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Kadariah, Siti, and M. Shabri Abd Majid. "Krisis Ekonomi dalam Perspektif Islam." Jurnal EMT KITA 7, no. 1 (January 1, 2023): 18–24. http://dx.doi.org/10.35870/emt.v7i1.717.
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This research discusses descriptively the causes of the economic crisis and the approaches and analyzes of many experts who provide solutions to the economic crisis that has occurred. The occurrence of an economic crisis in Islam cannot be separated from economic practices or activities that are carried out contrary to Islamic values, such as the act of consuming usury, monopoly, corruption, and other malpractice actions. Islamic Economics and the Economic Crisis are an approach and analysis. provide solutions to the current economic crisis. Although there are differences, in general the key to solving the crisis is to eliminate the system of interest (usury) in the economy. In terms of banking, Islamic economics has provided solutions (alternatives) to avoid the practice of usury (interest) in the banking process. The solution is in the form of a Mudharabah product based on a profit sharing ratio expressed in the form of a percentage between shahibul mal and mudharib.
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Umam, Khotibul. "PELARANGAN RIBA DAN PENERAPAN PRINSIP SYARIAH DALAM SISTEM HUKUM PERBANKAN DI INDONESIA." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 29, no. 3 (January 12, 2018): 391. http://dx.doi.org/10.22146/jmh.28436.
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AbstractThere were two perspectives regarding bank interest and usury, i.e. the perspective of interest and usury was the same thing and the other, they were a different thing, that implied to permitted bank interest in banking transactions. Indonesia throughout fatwa issued by The Indonesian Council of Ulama belongs to a group who has an opinion that interest and usury were the same things. The concrete solution in that prohibition, i.e implementing sharia principle in banking that issued by DSN-MUI. The implementation of fatwa could be adjusted on real customers need. Although in practical, sharia banks have had prefered to sold and purchased contract (murabahah) than the other contracts. IntisariTerdapat dua pandangan terkait bunga bank dan riba yaitu pandangan yang mempersamakan bunga bank dan pandangan yang membedakan bunga bank dengan riba yang berimplikasi pada pembolehan bunga bank dalam transaksi perbankan. Indonesia melalui fatwa yang dikeluarkan oleh Majelis Ulama Indonesia termasuk dalam kelompok yang mempersamakan bunga bank dengan riba. Solusi konkrit atas larangan terhadap bunga bank yaitu dengan penerapan prinsip syariah perbankan yang telah digariskan melalui fatwa DSN-MUI. Implementasi prinsip syariah dalam produk perbankan dapat disesuaikan dengan kebutuhan riil nasabah. Namun demikian dalam praktik, entitas perbankan syariah memiliki preferensi terhadap penggunaan akad jual beli (murabahah), dibanding akad lainnya.
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Błaszczyk, Magdalena. "NOWE WYSTĘPKI LICHWY (ART. 304 § 2 I 3 K.K.) W PERSPEKTYWIE FUNKCJI GWARANCYJNEJ PRAWA KARNEGO." Studia Iuridica, no. 87 (October 12, 2021): 22–41. http://dx.doi.org/10.31338/2544-3135.si.2020-87.2.
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The paper offers an analysis of new provisions of Article 304 § 2 and 3 of the Polish Penal Code, which define two specific types of the offence of usury. These provisions are intended to protect consumers against excessive financial burden – the interest (§ 3) and non-interest costs (§ 2) – included in the loan they incur. The author examines them critically, taking as a point of reference the guarantee standards of criminal liability resulting from the Constitution. The author performs a “quality control”, which amounts to a dogmatic analysis of the statutory features of new usury offences, which means a kind of quality control of their definitions and verification of the necessity to cover the described behaviours by the sanctioning norms.
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Khusna, Natiqotul, and Versiandika Yudha Pratama. "PERSEPSI MASYARAKAT MENGENAI KESYARIAHAN PERBANKAN SYARIAH TERHADAP PREFERENSI MENJADI NASABAH BANK SYARIAH." Jurnal Valuasi: Jurnal Ilmiah Ilmu Manajemen dan Kewirausahaan 1, no. 2 (July 18, 2021): 310–22. http://dx.doi.org/10.46306/vls.v1i2.22.
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This study aims to find out people's perception of sharia banking's preferences to become sharia bank customers. Data collection was conducted by non probability sampling method to the community in Jenggot Village, Pekalongan city through questionnaire. Data analysis using linear regression analysis. Based on the results of hypothesis testing obtained results that public perception of sharia banking kesyariahan positively and significantly affect the preference to become a customer of sharia banks. Onthe perception side, most of the public agrees that the basis of the existence of sharia banks is by the MUI fatwa on bank interest that is declared haram because it includes usury and the presence of Sharia banking as a solution in avoiding the interest/usury system. However, the public still shows skepticism about the activities and operational systems carried out by Sharia banking to its conformity with sharia principles. Meanwhile, in terms of preferences to become sharia bank customers, the community response has not fully placed its choice on sharia banks. This generally shows that although the public has recognized the presence of Sharia banking as a solution in avoiding the interest/usury system, it does not necessarily encourage people to choose to become sharia bank customers.
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Afandi, Nur, and Ernawati Ernawati. "Sumber Dana dan Persepsi Tentang Bunga Bank oleh Pedagang Muslim (Studi Pedagang di Pasar Basah di Kota Kendari Tahun 2015)." Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 9, no. 1 (June 26, 2018): 70. http://dx.doi.org/10.18326/muqtasid.v9i1.70-81.
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Abstract Fatwa of The Council of Indonesian Ulama (Majelis Ulama Indonesia, MUI) Number 1/ 2004 imply that bank interest equal to usury. The purpose of this study was to determine Muslim traders' perceptions of interest, and their consistency in the behavior of loan applications. Methods of data collection used in this study was questionnaires to Muslim traders of Wet Mandonga Market Kendari City. Samples taken in this research were 30 respondents with census sampling technique. The data were analyzed using percentage. The level of consistency of respondents is calculated by the share of the number of respondents who consider the bank interest equal to usury and do not make loans with conventional scheme, to the total respondents. The results showed that all Muslim traders in the Wet Market Mandonga Kendari City have understood that the interest is equal to usury However there are 16.67 percent of respondents whose equity is usury, where 6.67 percent of which comes from loan shark. The consistency of perception and application of the understanding of interest money on Muslim traders reached 83.33 percent.AbstrakFatwa Majelis Ulama Indonesia (MUI) Nomor 1 Tahun 2004 membawa pesan bahwa bunga bank sama dengan riba. Penelitian ini mengkaji persepsi pedagang muslim tentang bunga, dan konsistensinya terhadap perilaku pengajuan pinjaman modal. Metode pengumpulan data diperoleh melalui kuisioner bagi pedagang muslim di Pasar Basah Mandonga Kota Kendari. Sampel pada penelitian ini berjumlah 30 orang pedagang, yang ditentukan berdasarkan metode sensus. Metode analisis yang digunakan yaitu matriks empat kuadran dan persentase. Tingkat konsistensi responden dihitung dengan persentase jumlah responden yang menganggap bunga bank sama dengan riba yang sekaligus tidak melakukan pinjaman dengan tambahan bunga, terhadap total responden. Hasil penelitian menunjukkan bahwa seluruh pedagang muslim di Pasar Basah Mandonga Kota Kendari telah memahami bahwa bunga pinjaman uang sama dengan riba. Meskipun demikian terdapat 16,67 persen responden yang permodalannya bersifat ribawi yang 6,67 persen diantaranya bersumber dari rentenir. Adapun konsistensi persepsi dan aplikasi dari pemahaman akan bunga uang pada pedagang muslim mencapai 83,33 persen
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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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Haida, Nur, Gama Pratama, Toto Sukarnoto, and Widiawati Widiawati. "Pengaruh Pemahaman Masyarakat Tentang Riba Terhadap Minat Bertransaksi Di Bank Syariah." Ecobankers : Journal of Economy and Banking 2, no. 2 (August 31, 2021): 131. http://dx.doi.org/10.47453/ecobankers.v2i2.484.
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This research is motivated by Islamic banks which are starting to be in demand by the public, especially the Indonesian population is the majority Muslim. However, not many people understand how Islamic banks operate. This study aims to determine the effect of public understanding of usury on interest in transacting in Islamic banks (Case Study of the Karangmekar Village Community, Karangsembung District, Cirebon Regency). This research is a type of quantitative research using the method of observation, questionnaires and documents. Data collection techniques using questionnaires or questionnaires to obtain data on public understanding of usury (X) and public interest in transacting in Islamic banks (Y). This study is a population study, because it takes the entire community of Karangmekar Village based on the level of education over the age of 18, totaling 2,140 people with a total of 96 respondents as research subjects. The results of this study indicate that the variable of public understanding of usury has a positive and significant effect on people's interest in transacting in Islamic banks. It is evident from the regression coefficient value of the variable of public understanding of usury (X) of 0.686, which means that if the public's understanding of usury has increased by 1%, the interest in transacting in Islamic banks will increase by 68.6%. In addition, it is also evident from the variable of people's understanding of usury which has a value of tcount (6,700) > ttable (1,985) and the significance value obtained is 0.000 which means that the value is smaller than the alpha value of 0.05, so the decision is H0 is rejected, it means that the variable of public understanding of usury has a significant effect on the interest in transacting in Islamic banks.
Abstrak
Penelitian ini dilatar belakangi oleh bank syariah yang mulai diminati oleh masyarakat, terlebih penduduk Indonesia adalah mayoritas beragama Islam. Namun tidak banyak dari masyarakat yang memahami bagaimana operasional bank syariah. Penelitian ini bertujuan untuk mengetahui adanya pengaruh pemahaman masyarakat tentang riba terhadap minat bertransaksi di Bank Syariah (Studi Kasus Masyarakat Desa Karangmekar Kecamatan Karangsembung Kabupaten Cirebon). Penelitian ini merupakan jenis penelitian kuantitatif dengan menggunakan metode observasi, angket dan dokumen. Teknik pengumpulan data dengan menggunakan kuesioner atau angket untuk mendapatkan data mengenai pemahaman masyarakat tentang riba (X) dan minat masyarakat bertransaksi di Bank Syariah (Y). Penelitian ini merupakan penelitian populasi, karena mengambil seluruh masyarakat Desa Karangmekar berdasarkan tingkat pendidikan yang berusia di atas 18 tahun yang berjumlah 2.140 orang dengan jumlah subyek penelitian sebanyak 96 responden. Hasil penelitian ini menunjukkan bahwa variabel pemahaman masyarakat tentang riba berpengaruh positif dan signifikan terhadap minat bertransaksi masyarakat di bank syariah. Terbukti dari nilai koefisien regresi variabel pemahaman masyarakat tentang riba (X) sebesar 0,686 yang berarti bahwa apabila pemahaman masyarakat tentang riba mengalami peningkatan 1% maka minat bertransaksi di bank syariah akan meningkat 68,6%. Di samping itu, terbukti juga dari variabel pemahaman masyarakat tentang riba yang memiliki nilai thitung (6,700) > ttabel (1,985) dan nilai signifikansi yang diperoleh yaitu 0,000 yang berarti nilai tersebut lebih kecil dari nilai alpha 0,05, sehingga keputusannya adalah H0 ditolak, artinya bahwa variabel pemahaman masyarakat tentang riba berpengaruh secara signifikan terhadap minat bertransaksi di bank syariah.
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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.