Asuransi Syariah dalam Praktik (Studi Analisis terhadap Shariah Compliance)

The prohibition against gharar, gambling, and riba, is aimed to distance people from the act of taking property or the property of another by any wrongful means. In order to ensure those prohibited practices not happened in the company's operations, syari'ah insurance company implements rules derived from the teachings of Islam. When conventional insurance can't be separated from the elements of gharar, gambling, riba, riswah, and zhulm, the operation of syaria'ah insurance must be free from the prohibited practices, whether it is in the element of contract, product, investment, re-insurance, policy, marketing, or claims settlement. When conducting business with customers, syari'ah insurance must also be free from any transactions that contain elements of khidâ ', ghaban, tadlis, jahala, khiyânah, riswah, ihtikar. For syari'ah insurance to be free from those that are forbidden, the operation should not only focused on enforcing Islamic contract, products and systems alone, but also utilizes trusted human resources. Without the human resources that understand mu'amalah Shari'ah and Islamic law, the Islamic contracts will be easily diverted. Whatever the argument, there are chances that can create inconsistent practices with the basic foundation in Islamic financial institutions without exception on syari'ah insurance.DOI: 10.15408/ess.v4i3.243

Asas Indemnitas dan Kafâlah dalam Asuransi Syariah

The main objectives of a person to invest are to become wealthier and to gain tranquility in his life. It becomes absurd when the right customers for indemnity (kafâlah) towards customers who received a risk become unguaranteed. The customer is often difficult to understand the terms contained in the insurance policy that written in a very small font. The ambiguities of these terms become significant obstacles in the settlement of claims. Cases of claim are mostly the result of the customer\u27s difficulty in understanding these terms and the lack of a good explanation of the company concerning the content of the policy.DOI: 10.15408/aiq.v5i1.256

Sufism Between Asceticism and Jihad: A Conceptual and Historical Review

In the picture of ordinary people, Sufism teaches Zuhud and distances itself from the world in theory and practice. But this is different from reality. Sufism orders in the archipelago also appeared in the vanguard to fight and repel the invaders. The history of Islamic civilization records a series of resistance movements led by Sheikh Sufism with his followers to fight against the Dutch colonialists. For this to become evident to us, we must examine some of their words and actions: Abu Hamid Al-Ghazali wrote his book (Reviving the Sciences of Religion) during the period of the Crusaders victory over the Levant, and the author remembered everything from the works of hearts and did not remember to write a chapter on jihad. We conducted literature studies and verified and interpreted the descriptions in the literature. With a descriptive analysis, the approach is obtained. The conceptual ambiguity that afflicted Sufism regarding the concepts of jihad and the application of Islamic law" played a major role in the emergence of some analyses that suggest Sufism playing a safe alternative to extremist Islamic movements. Therefore, in this article, we try to answer a complex question, which is the degree of The link between the Sufi orders and the concepts of jihad and the application of Islamic law, and is it possible for the Sufi orders to adopt a form of political violence to implement their goals

Leadership Criteria in Islam and Its Benefit: Muslim Involvement in Non-Muslim Goverments

Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran