MIZANUNA: Jurnal Hukum Ekonomi Syariah

AKAD MUDHARABAH DALAM PRAKTIK KERJA SAMA USAHA PERTANIAN PERSPEKTIF HUKUM EKONOMI SYARIAH

2026-06-29T06:35:47+00:00

The mudharabah contract is a profit-and-loss sharing instrument in Islamic economics that distributes risk proportionally between the capital provider (shahib al-mal) and the entrepreneur (mudharib). Beyond its established application in Islamic banking, this contract holds significant potential for the agricultural sector, which continues to face chronic financing constraints. This study aims to: (1) analyze the concept of mudharabah from the perspective of Sharia Economic Law; (2) examine its implementation in agricultural business partnerships; and (3) evaluate the profit-sharing and risk distribution mechanisms relevant to the agricultural context. Employing a library research method with a normative-juridical approach and descriptive-qualitative analysis, this study draws on scholarly literature, empirical research, and the Fatwa of the National Sharia Board–Indonesian Ulama Council (DSN-MUI) No. 115/DSN-MUI/IX/2017. The results show that mudharabah possesses strong normative foundations in the Qur'an, Hadith, ijma', and the DSN-MUI fatwa. Its principles of justice, trust (amanah), transparency, and risk sharing make it highly relevant for agriculture's inherently uncertain environment. Multiple empirical studies confirm that mudharabah financing improves farmers' capital access, productivity, and welfare. However, implementation is impeded by high crop-failure risk, weak financial record-keeping, limited supervisory capacity, and low Islamic financial literacy among farmers. These findings point to the need for regulatory strengthening, business mentoring, and innovative Sharia financing models so that the mudharabah contract can function optimally as a sustainable agricultural financing instrument.

ANALISIS INVESTASI EMAS DIGITAL PADA DANA EMAS BERDASARKAN FATWA DSN-MUI STUDI PADA GENERASI Z

2026-07-04T03:32:10+00:00

The development of financial technology has encouraged the emergence of various forms of digital-based investment, one of which is gold investment through the Gold Fund application. Ease of access and low minimum purchase requirements make digital gold investment increasingly attractive to Generation Z. However, these digital gold transactions raise questions regarding their compliance with Islamic legal principles, particularly regarding gold ownership and the handover mechanism (qabdh). This study aims to analyze the practice of digital gold investment through Gold Funds among Generation Z and assess their compliance with the DSN-MUI fatwa number 77/dsn-mui/v/2010 concerning non-cash gold trading. This study uses a qualitative research method with an empirical juridical approach. Data were obtained through interviews with five Generation Z users of the Gold Fund application and a literature review related to digital gold investment and Islamic economic law. Data analysis was carried out through data reduction, data presentation, and drawing conclusions. The results show that the use of Gold Funds is driven by factors such as ease of access, capital affordability, and trust in digital platforms. Based on DSN-MUI fatwa no. According to Decree No. 77/dsn-mui/v/2010, digital gold investment in gold funds complies with Sharia principles due to the clarity of transaction objects, recorded gold ownership, price transparency, and legal control (qabdh hukmi) over the gold owned. However, there are still differences in user understanding of Sharia aspects, particularly regarding the digital gold handover mechanism. Therefore, improving Sharia literacy is necessary for users to understand the digital gold investment mechanism more comprehensively.

REKONSTRUKSI FANSUR DAN LATAR INTELEKTUAL HAMZAH FANSURI DALAM EKONOMI POLITIK KESULTANAN-KESULTANAN ACEH

2026-07-12T02:46:51+00:00

For over a century, the historiography of Hamzah Fansuri has rested on the assumption that Fansur is identical to Barus on the west coast of Sumatra, a premise widely accepted yet never tested through a multidisciplinary approach, leaving uncertainty about the geographical and intellectual background of his thought. This article aims to reconstruct the geographical identity of Fansur and to explain Hamzah Fansuri's intellectual background within the genealogical political economy of the Acehnese sultanates, from Peureulak and Samudra Pasai to Aceh Darussalam. The study employs the historical method with a critical historiographical approach, drawing on comparative analysis of primary and secondary sources, including manuscripts, inscriptions, archaeological reports, and historiographical literature on Aceh and Malay maritime trade networks. The findings indicate that the identification of Fansur with Barus remains historically problematic, whereas Ujong Pancu on the coast of Aceh Besar is more consistent with the commercial and political center dominated by merchant oligarchy. The study further reveals that the advancement of Peureulak, Samudra Pasai, and Aceh Darussalam cannot be understood solely through the lens of Islamization, but must be situated within a sustained maritime political-economic framework. It is thus concluded that Hamzah Fansuri's thought developed within a cosmopolitan port environment that brought together trade networks, political authority, and the Islamic intellectual tradition of the Malay world.

EFEKTIVITAS PROGRAM ZAKAT PRODUKTIF DALAM MENINGKATKAN KEMANDIRIAN USAHA MIKRO MUSTAHIK PADA BAITUL MAL ACEH

2026-07-17T01:36:32+00:00

Poverty remains a major development challenge in Aceh Province, Indonesia, underscoring the need for sustainable economic empowerment through productive zakat funds. This study analyzes the effectiveness of productive zakat utilization in developing mustahik (zakat beneficiary) micro-enterprises at Baitul Mal Aceh. Using a qualitative case-study approach, data were collected through semi-structured interviews, observation, and documentation with purposively selected program administrators and mustahik. Effectiveness was assessed across five indicators: business income growth, capacity development, sustainability, ability to meet household needs, and business independence. Findings show a positive impact: average monthly business income rose from IDR 1,850,000 to IDR 2,950,000 (59.5%), and turnover rose from IDR 3,450,000 to IDR 5,250,000 (52.2%), with 86.7% of mustahik experiencing income growth and 80% showing capacity improvement. However, effectiveness remains suboptimal due to limited entrepreneurial skills, restricted market access, and inadequate post-disbursement mentoring. Productive zakat holds significant potential as an economic empowerment instrument when supported by sustainable capacity building, monitoring, and evaluation.

TAFSIR AYAT-AYAT HUKUM EKONOMI DALAM PERSPEKTIF MUHAMMAD BAQIR ASH-SHADR

2026-07-19T15:10:47+00:00

This article examines the interpretation (tafsīr) of Qur'anic verses relating to economic law (āyāt al-aḥkām al-iqtiṣādiyyah) through the intellectual lens of Muhammad Baqir Ash-Shadr, an Iraqi Shī'ī jurist-philosopher best known for his monumental work Iqtiṣādunā. Rather than treating economics as a positive science derived inductively from observed reality, Ash-Shadr regards Islamic economics as a normative doctrine (madhhab) rooted in revelation, whose task is to be extracted from the Qur'an and Sunnah through ijtihād. Using a qualitative library-research method with a thematic-tafsīr (mawḍū'ī) approach, this study analyzes three clusters of verses central to Ash-Shadr's economic doctrine: verses on human vicegerency and multiple ownership (istikhlāf and milkiyyah, QS. al-Baqarah [2]: 30 and QS. an-Nisā' [4]: 32), verses on the prohibition of ribā and distributive justice (QS. al-Baqarah [2]: 275-279), and verses concerning the role of the state in guaranteeing economic balance. The findings indicate that Ash-Shadr's hermeneutic moves dialectically between text (naṣṣ) and social reality, so that economic verses are not read merely as isolated legal rulings but as an integrated doctrinal structure combining private, public, and state ownership, pre-production and post-production distribution, and state intervention for social balance (al-takāful al-ijtimā'ī). This framework offers a distinctive alternative to both capitalist and socialist readings of property and distribution, and remains conceptually relevant for contemporary sharia economic institutions, including cooperative-based Islamic microfinance such as BMT.