tag:blogger.com,1999:blog-53852690557656135982011-12-28T09:20:30.870+07:00"O you who believe! do not devour your property among yourselves falsely, except that it be trading by your mutual consent, and do not kill yourselves. Surely Allah is Merciful to you." Qur'an [4:29]adminnoreply@blogger.comBlogger141100tag:blogger.com,1999:blog-5385269055765613598.post-22097297945904750972007-06-07T11:13:00.000+07:002007-06-07T11:32:40.103+07:00

This study confines on the relevance of Islamic economy to global trade, investment and industry in Muslim Filipino areas. It is useful, valuable and a reference material in the formulation of economic policies, plan and strategies.Read next...

adminnoreply@blogger.com10tag:blogger.com,1999:blog-5385269055765613598.post-26680635867403099662007-06-07T11:05:00.000+07:002007-06-07T11:12:54.672+07:00

Much of the literature on Islamic economics in the realm of distribution has so far been mainly concerned with questions relating to interest. Rent and, at times, wages have also been discussed. But the subject of profit continues to remain in a state of almost total neglect. References to it have made occasional appearance in the discussions on mudarabah or the principles of trade. The present

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-11406726818773393312007-06-07T10:54:00.000+07:002007-06-07T10:59:32.140+07:00

This paper presents a critical assessment of the widely discussed concept of Islamic Economics. The two different interpretations of Islamic economics as the study of the functioning of an interest-free economy and the validity of moral values in the economy are discussed. It is shown that none of these interpretations can help to create an acceptable foundation for an Islamic economics. Far away

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-21236455235536364182007-06-02T21:09:00.000+07:002007-06-02T21:22:52.569+07:00

Events of the last few years have forcefully shown the Muslim world’s resentment of the West’s power, influence and encroachment on its way of life. That power is nowhere more evident than in the finance arena, where Western banks and financial markets dominate but contradict strikingly with traditional Islamic beliefs. Over the past 25 years, however, a non-violent challenge to that dominance

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-17078099232169995662007-05-31T15:20:00.000+07:002007-05-31T15:29:00.641+07:00

Describing the Islamic financial system simply as ‘interest-free’ does not do justice to the system. Promotion of entrepreneurship, preservation of property rights, transparency and the sanctity of contractual obligations, which are crucial to any sound financial system, describe its essence. Today, Islamic financial and banking activities have reached an impressive size of over US$250bn, as

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-27865276147161749632007-05-31T15:02:00.001+07:002007-05-31T15:07:49.188+07:00

In 2006, Standard & Poor’s introduced the S&P Shariah indices. Shariah is Islamic canonical law, which observant Muslims adhere to in their daily lives. Shariah has certain strictures regarding finance and commercial activities permitted for Muslims. Over the last few years, the demand for Shariah compliant financial products has increased.Read next...

adminnoreply@blogger.com6tag:blogger.com,1999:blog-5385269055765613598.post-65830058862712140552007-05-31T14:48:00.000+07:002007-05-31T14:58:13.091+07:00

Berdasarkan data dari Bank Indonesia (BI), aset bank syariah sampai dengan bulan Oktober 2006 mencapai Rp 25,06 Triliun. Hasil itu menunjukkan petumbuhan sebesar 33,8 persen dari 18,732 triliun pada Oktober 2005. Bila dibandingkan dengan total pasar perbankan nasional, ternyata aset perbankan syariah masih sangatlah kecil, yaitu kurang dari 2 persen.[1] Untuk itu, penerapan strategi yang tepat

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-23020089549532812192007-05-24T18:35:00.000+07:002007-05-24T18:43:22.874+07:00

Sistem Perbankan Syariah Indonesia dimulai tahun 1992 dengan digulirkannya UU No. 7/1992 yang memungkinkan bank menjalankan operasional bisnisnya dengan sistem bagi hasil. Pada tahun yang sama lahir bank syariah pertama di Indonesia, Bank Syariah Muamalat Indonesia (BMI). Hingga tahun 1998 praktis bank syariah tidak berkembang. Baru setelah diluncurkan Dual Banking System melalui UU No. 10/1998,

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-68314168486492647322007-05-24T18:27:00.000+07:002007-05-24T18:33:00.169+07:00

Persaingan usaha antar bank yang semakin tajam dewasa ini telah mendorong munculnya berbagai jenis produk dan sistem usaha dalam berbagai keunggulan kompetitif. Dalam situasi seperti ini Bank Umum (konvensional) akan menghadapi persaingan baru dengan kehadiran lembaga keuangan ataupun bank non-konvensional. Fenomena ini ditandai dengan pertumbuhan lembaga keuangan dan bank muamalat dengan sistem

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-58141710623678360942007-05-24T17:37:00.000+07:002007-05-24T17:42:01.095+07:00

This is a little different from other case studies being presented at this conference. Since the representatives of the Shariah Bureau of Bank Indonesia responsible for the supervision and development of Islamic finance will focus on the experience and progress of Islamic banking in Indonesia, I will focus on some questions about the impacts of that banking, particularly in rural areas, and

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-1243489648093135192007-05-24T17:19:00.000+07:002007-05-24T17:36:26.320+07:00

I would like to preempt two opposing reactions that many readers may have once they recognize that “Islamic finance” is in many ways very similar to (and at times identical with) conventional finance. Some may feel that this similarity is an attempt to dilute the Islamic teachings to simplify our lives, while others may feel that the Islamic Legal distinctions between Islamic and regular finance

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-74624877316478563552007-05-24T16:59:00.000+07:002007-05-24T17:09:35.413+07:00

Islamic lending transactions are governed by the precepts of the shariah, which bans interest and stipulates that income must be derived as return from entrepreneurial investment. Since Islamic finance is predicated on asset backing and specific credit participation in identified business risk, structuring shariah-compliant securitization seems straightforward. This paper explains the fundamental

adminnoreply@blogger.com0tag:blogger.com,1999:blog-5385269055765613598.post-77732205842218396092007-05-23T23:02:00.000+07:002007-05-23T23:07:37.139+07:00

The term ‘Islamic Investment Fund’ here means a joint pool wherein the investors contribute their surplus money for the purpose of its investment to earn halal profits in strict conformity with the precepts of Islamic Shari’ah. The subscribers of the Fund may receive a document certifying their subscription and entitling them to the pro-rata profits actually earned by the Fund.Read next...

adminnoreply@blogger.com1tag:blogger.com,1999:blog-5385269055765613598.post-54237617428264903502007-05-23T22:47:00.000+07:002007-05-23T22:52:29.099+07:00

The marketing world is progressing from rational market towards an emotional market and even to the extend of spiritual market. In rational marke, customers buy products and services with rational thoughts (such as function and price), while in an emotional market, customers use their emotional thoughts (such as personal taste, prestige, self image). A customer in spiritual market starts to

adminnoreply@blogger.com0