Suchergebnisse

Economic democracy is an economy that basically use the concept of sovereignty of the people,with the aim of achieving social justice for all Indonesian peolpe. Economic democracy is a reaction and a correction of the practices of the colonial system and economic structure. The main pioneer of economic democracy is Mohmmad Hatta, dubbed as the father of Indonesia cooperation. Maqa??id shari?ah is an interesting discussion to be used as an analysis approach of economic democracy study. This article is an research with the library method that reveals about economic democracy and Maqa??id shari?ah with conten analysis. The conclution of this study is economic democracy has fullfill the aim of Maqa??id shari?ah in the maintenance of religion (?if? al-di?n), maintenance of life (?if? al-nafs), the maintenance of reasonable (hif? al-aql), maintenance of ancestry (?if? al-nasl) and maintenance of treasure (?if? al-ma?l). In addition to these five aims, there is additional aim of economic democracy system, namely maintenance of state (?if? al-wa?on) as the liberation of the country from colonial efforts as colonial economic system at that time.

The development of Islamic banks up to now should be appreciated, there will still be some challenges that must be faced in order to make this institution even better. This study aims to discuss in depth related to the background of the formation of Islamic banks, opportunities and challenges faced. The conclusion of this study is that some of the challenges faced are as follows: problems of human resources (HRD), capital problems, regulatory problems, service network problems, product innovation problems, socialization problems. The strategies needed to anticipate some obstacles to the development of Islamic banks. First, improving the quality of human resources in the field of Islamic banking. Second, there are more progressive efforts from practitioners, government and ulama to encourage the fulfillment of the legality of shari'ah instruments so that syari'ah bank space is broader. Third, improving the quality of Islamic banks with the support of academics, so that the construction of Islamic finance institutions is more rational and acceptable to all groups. Fourth, a more aggressive socialization of Islamic banks.

The development of modern thought in Islam, is a distinct dynamism in the intellectual space, which is never discussed, because the development of this thought is the intellectual muddle of the earlier Islamic thinkers, which is then passed on to the next generation, as the times and the times progress. So when discussing of contemporary Islamic thinkers, it would seem odd to forget the figure of Abdullah Ahmed Al-Na'im, who allegedly included a rare thinker and a scholarly dedication to be reckoned with in the contemporary world of contemplation. Which not only fathers on the matter of worship mahdhoh, ethics, etc. However, he is an activist who possesses a high degree of popular loyalty without prejudice to his criticism of political, legal and governmental matters. This is proven through affilia-tion in human rights institutions, although the figure of Ahmed Al-Na'im is also a brilliant academic figure. Sharia always has a bright future in the public life of Islamic soci-ety because it can play a role in preparing the generations for the life of society, fostering institutions and social relations and so forth. Sharia will continue to play an important role in shaping and developing ethical norms and values that can be reflected in public legislation and policies through a democratic political process. Muslims everywhere, whether as majority or minority, are required to practice Islamic sharia as part of their religious obligations. But according to the author the principles or rules of sharia cannot be applied and applied formally by the state as law and public policy only for the reason that the principles and rules are part of sharia. In addition, the main target of this book is Muslims everywhere, but not monolithic, remarkable, or static categories of readers. Intellectual and professional Muslims, who tend to be the ruling elite and opinion-maker in their society, are largely shaped by the European style of education, which allows them to appreciate philosophical concepts and terms that may be unknown to those educated in traditional Islamic schools (madrasah).