Arezoo Ghazanfari, Abbas Sheikholeslami, Ali Akbar Esmaeili
This study aims to identify the strengths and weaknesses of the Iranian and English legalsystems regarding the use of scientific evidence and to propose solutions for overcomingobstacles to its acceptance. The results indicate that within Iranian law, the acceptance ofscientific evidence is highly dependent on the judge’s personal judgment and the principleof “the judge’s personal knowledge,” which can lead to contradictory opinions. By contrast,the English legal system employs stricter criteria, such as the Daubert principles, whichhave enhanced the accuracy of scientific evidence evaluation but have also resulted in morecomplex and costly processes. Both legal systems face challenges, including the potentialmisuse of scientific evidence and a lack of specialized training for judges and experts.The study concludes by suggesting that the Iranian legal system, drawing on the Englishexperience, develop clear criteria for the acceptance of scientific evidence and standardizeits evaluation process. Reforms have also been proposed for the English context to reducecosts and streamline procedures. The study highlights the importance of specialized judicialtraining and international cooperation for improving the efficiency of judicial systems.
Mohammad Reza Danesh Shahraki, Seyyed Mojtaba Va’ezi
AbstractThis research examines Al-Farabi's theory of government in light of the concept of "civil science." Al-Farabi considers civil science to be a knowledge that is responsible for explaining the principles, goals, and regulations of human society, with the ultimate aim being the attainment of true happiness. In this framework, the government has an instrumental role that guides society from theoretical principles to practical goals. Al-Farabi's methodology in civil science is based on the "arc of ascent," emphasizing the voluntary and conscious actions of humans, and is realized through social cooperation. From his perspective, the realization of the virtuous city requires two fundamental pillars: cooperation and leadership; its continuity depends on the establishment of a virtuous government. Al-Farabi, emphasizing the connection between reason and revelation, sees the government as responsible for four main areas: guidance and protection of public values, execution, legislation, and judgment. He regards the legitimacy of the ruler as a divine matter, contingent upon popular acceptance, and based on this, considers only the ruler who possesses all theoretical, intellectual, moral, and practical virtues as worthy of absolute power. The results of the research indicate that Al-Farabi's theory of government is not only based on the foundations of Islamic philosophy and Greek heritage but also provides a coherent model for understanding the relationship between ethics, politics, and religion in the Islamic political system, with a focus on happiness and social cooperation.
Ida Bagus Cempena, Tri Ratnawati, Arga Christian Sitohang
Purpose – Sustainable tourism holds significant potential for enhancing the economic welfare of coastal communities; however, marketing strategies in Minapolitan areas, such as Gosari village Gresik, remain suboptimal, particularly in integrating social and environmental aspects. This study examines the effectiveness of the EFINEEL bottom line model, encompassing seven key dimensions: economy, fishermen, social inclusion, nature, community empowerment, ecology, and local involvement. Method – This study uses a quantitative approach with partial least squares-structural equation modeling (PLS-SEM) and 106 purposively selected respondents. Findings – The findings show that local involvement strongly influences social inclusion, while community empowerment drives economic welfare, with ecological sustainability also positively impacting the outcomes. The EFINEEL model proves effective in formulating practical, sustainable tourism strategies that integrate economic, social, and environmental dimensions. Implications – Theoretically, this study advances sustainable tourism theory by combining the triple bottom-line framework with grassroots-based governance. It demonstrates that community-driven approaches, placing local agencies at the center, lead to more effective sustainable theoretical outcomes, emphasizing the importance of participatory models for destination development in underrepresented rural and coastal areas. This research challenges traditional top-down models and advocates for inclusive, locally rooted governance to achieve long-term sustainability.
In this paper, the literature on Islamic endowment funds (awqaf) was surveyed. The data suggest that banking, accountability, law, and norms constitute most of the coverage in this body of literature. The finance topic, with 35% coverage, dominated the literature, whereas history (with 6% coverage) recorded the least interest. In this sample, the second most popular theme was related to economic development (25% coverage). Also discovered was that 59% of the papers employed a normative approach, and the balance adopted an empirical approach. A direct benefit of this study is that it provides input for government policy and directions for future researchers.
Purpose: The paper aims to review the academic research work done in the area of Islamic financial technology. The Islamic FinTech area has been classified into three broad categories of the Islamic FinTech, Islamic Financial technology opportunities and challenges, Cryptocurrency/Blockchain sharia compliance and law/regulation. Finally, the study identifies and highlights the opportunities and challenges that Islamic Financial institutions can learn from the conventional FinTech organization across the world. Approach/Methodology/Design: The study collected 112 research studies (50 from Social Science Research Network (SSRN), 30 from Research gate, 12 from Google Scholar and 20 from other sources) in the area of Islamic Financial Technology. The study presents the systematic review of the above studies. Findings: The study classifies the Islamic FinTech into three broad categories namely, Islamic FinTech opportunities and challenges, Cryptocurrency/Blockchain sharia compliance and law/regulation. The study identifies that the sharia compliance related to the cryptocurrency/Blockchain is the biggest challenge which Islamic FinTech organizations are facing. During our review we also find that Islamic FinTech organizations are to be considered as partners by the Islamic Financial Institutions (IFI’s) than the competitors. If Islamic Financial institutions want to increase efficiency, transparency and customer satisfaction they have to adopt FinTech and become partners with the FinTech companies. Practical Implications: The study will contribute positively to the understanding of Islamic Fintech for the academia, industry, regulators, investors and other FinTech users. Originality/Value: The study believes to contribute positively to understanding of Fintech based technology like cryptocurrency/Blockchain from sharia perspective.
Purpose – This study aims to identify the factors influencing entrepreneurial intentions among private university students in South-West Nigeria, and to determine their significance.
Methodology – The study population consisted of final-year students from the Faculty/College of Business and Social Sciences across 11 selected private universities in South-West, Nigeria, offering entrepreneurship courses. This study used a sample of 623 students. Data were collected using a self-developed instrument with a reliability coefficient of 0.847 for student-related factors and 0.80 a entrepreneurial intentions. The Relative Significance Index (RSI) and multiple regression analyses were used.
Findings – The results revealed that most students perceived several factors as influential on entrepreneurial intention. The key factors were students’ personal factors, family history, technical abilities, and parental attitude. Despite recognizing these influences, many students lacked the skills to solve challenges and effectively utilized technical literature and other information sources. Multiple regression analysis indicated that student parental attitude, student personal factors, and technical abilities significantly influenced entrepreneurial intentions.
Implications – This study highlights the importance of enhancing students' personal factors, technical abilities, and parental attitudes to foster entrepreneurial intention. Educational institutions and policymakers should focus on these areas to cultivate an entrepreneurial mindset among students.
Originality – This study provides empirical evidence on the determinants of entrepreneurial intentions among private university students in Nigeria, contributing to a broader understanding of how personal, familial, and technical factors shape entrepreneurial aspirations.
As an effort to form humans, education must have a good and strong foundation because, with this foundation, the direction of the implementation of education is not merely a momentary shock or turmoil. The foundation of education is essential in the process of advancing education. Thus, the basis of education is a fundamental problem because basic education will determine the style and content of education. In the meantime, its relation to Islamic education, the basis or foundation of Islamic education, is the foundation that forms the basis or principle to stand tall. Therefore, the basis of Islamic education must be considered comprehensively in wading through the next educational steps. Al-Qur'an and Hadith are sources of Islamic law and complete knowledge, covering the whole of human life, both the world and the hereafter. Both of them become an apparent clue for humans and the pace of their lives at all times. Al-Qur'an and Hadith, as a basis for Islamic education as well as a source of shari'a teachings, not only work as a book but also exploration for daily life. Islam is a religion that carries a mission so that people conduct education and teaching.
İstanbul Sözleşmesi’nin asıl adı ‘Kadınlara Yönelik Şiddet ve Aile İçi Şiddetin Önlenmesi ve Bunlarla Mücadeleye İlişkin Avrupa Konseyi Sözleşmesi’dir. 11 Mayıs 2011'de İstanbul'da imzaya açılmış olması nedeniyle kısaca "İstanbul Sözleşmesi” denmektedir. Türkiye, sözleşmeye imza atan ilk devletlerden biri olmuştur. Sözleşmenin duyulması ve incelenmesi sonucunda hem hukukî hem de dinî ve kültürel açıdan bazı olumsuzluklar ihtiva ettiği görülmüştür. Bu nedenle 20 Mart 2021 tarihinde Resmî Gazetede yayımlanan 3718 sayılı cumhurbaşkanı kararıyla ve Sözleşme’nin 80. maddesinin müsaade ettiği şekilde, Türkiye sözleşmeden çekilme kararı almıştır. Sözleşme konusu ve amacı itibariyle tüm insanlar için önem arz etmektedir. Özellikle şiddet ve kadına karşı şiddeti önlemek bütün insanların görevidir. Toplumun en küçük birimi olan ailedeki eğitimden, devleti yönetenlerin çıkaracağı kanunlara kadar bütün katmanlarda önemsenmesi gereken ve üzerinde durulması gereken bir konudur. Bu bağlamda şiddetin giderilmesi için hem ulusal hem de uluslararası alanlarda çalışmalar yapılmalıdır. Fakat bu çalışmalar yapılırken toplumların değer yargıları göz önüne alınmalı ve alınan kararların doğuracağı olumlu ve olumsuz durumlar iyi incelenmelidir. Sözleşme imzalandığı günden beri tartışma konusu haline gelmiştir. Her ne kadar sözleşmeden çekilmeyi eleştirenler varsa da sözleşmenin mevcut haliyle Türk aile yapısına, dinî ve kültürel değerlerine uymayan maddeler ihtiva ettiği ile ilgili ciddi çalışmalar yapılmıştır. Yapılan çalışmalarda sözleşmenin bazı olumlu taraflarına değinilmekle birlikte sakıncalar ve olumsuz sonuçları ile ilgili değerlendirmeler yapılmıştır. Sözleşme, İslam hukuku açısından birkaç çalışmaya konu olmuş ve farklı açılardan değerlendirilmiştir. Bu çalışmamızda da sözleşme İslam dini ve İslam hukuku açısından ele alınarak değerlendirilecek ve görülen birçok soruna değinilecektir. Bu çalışma giriş ve iki bölümden oluşmaktadır. Birinci bölümde sözleşmede geçen bazı kavramlar kısaca incelenmiş, ikinci bölümde ise yedi başlık altında sözleşmedeki maddeler ele alınarak İslam hukuku açısından değerlendirilmiştir. İstanbul Sözleşmesi ile kadına karşı şiddetin önlenmesi hedeflenmekle birlikte sözleşme içeriği incelendiğinde bazı sakıncalar görülmektedir. Bu sakıncaların başında aile kavramının yok sayılması, nikâh sonucu olmayan birlikteliklerin meşru görülmesi, eşcinselliğin normalleştirilmesi, küçük yaşlardan itibaren cinsiyetsizleştirmenin zemininin hazırlanması gibi konular bulunmaktadır. Ayrıca 18 yaş altı çocukların evlilik dışı ilişkilerinin suç sayılmamasının yanında 18 yaş altı rızaya dayalı evliliklerin suç sayılması gibi durumlar da bu bağlamda düşünülebilir. Sözleşme eşcinsellerle ilgili doğrudan bir madde içermese de satır aralarında cinsiyetsizliğe çokça atıflar bulunmaktadır. Aile ve nikâh kavramları neredeyse hiç önemsenmemekte hatta nikâhsız birlikteliklere meşruiyet arz edecek tutumlar görülmektedir. Sözleşmede toplumların değer yargıları bazen açıkça bazen ise üstü kapalı bir şekilde eleştirilmekte hatta küçümsenmektedir. Bütün bu sorunlar çerçevesinde sözleşmenin özelde İslam hukuku genelde İslam dini açısından sıkıntılar barındırdığı aşikârdır. Hatta sözleşme bu haliyle sadece İslam dininin değil diğer semavi dinlerin de değerleri ve hükümleri ile çelişkiler arz etmektedir. Yapılması gereken bu sözleşme vesilesiyle hukukî, dinî, sosyal ve psikolojik boyutlarıyla, şiddetin sadece kadın özelinde değil bütün boyutlarıyla ele alınarak incelenmesidir. Sonuç olarak öncelikle ahlakî eğitimle, ekonomik düzenlemelerle ve kanun çalışmalarıyla şiddet, topumda en aza indirilmeye hatta yok edilmeye çalışılmalıdır. Bu yapılırken kadın ve erkeğin birbirinin rakibi değil tamamlayıcısı olduğu, ailenin kadınların özgürlüğünü engelleyen bir kurum değil de toplumu sulh ve selamete kavuşturacak bir kurum olduğu bilinmelidir. Ayrıca kadın ve erkek cinsiyeti dışında bir cinsiyetin olmadığını ve eşcinselliğin toplumsal, psikolojik sebeplere dayalı bir rahatsızlık olduğunu ve giderilmesi için çalışmalar yapılması gerektiğini göz önüne almak gerekir. Sözleşmeye dayalı olarak bazı feminist ve LGBTİ taraftarı grupların İslam’ın kadına değer vermediği veya kadını aşağıladığı ile ilgili görüşler de ayrıca üzerinde durulması gereken bir konudur. Oysaki Cahiliyye toplumunda kadının durumu ve İslam geldikten sonra koyduğu ilkeler ele alındığında kadına verilen değerin ne kadar yüksek olduğu açıkça görülecektir. Müslümanlar arasında uygulamalarda bazı sorunların olması İslam dinine yüklenemez. Bu ayrım iyi yapılmalı ve konular birbirine karıştırılmamalıdır.
This study argues that in order to address the problems associated with the modern market economy at their core, such as persistent poverty, growing inequality and environmental degradation, it is imperative to re-assess the well-being and moral philosophy underpinning economic thinking. The author attempts to offer a preliminary way forward with reference to the Islamic intellectual tradition.,This study employs content analysis of classical and contemporary Islamic texts on human well-being and economic ethics to derive a conceptual well-being model. The paper is structured in four sections: section one provides an overview of relevant secondary literature on moral economic approaches; section two outlines the main well-being frameworks; section three discusses the concept of human well-being in Islam informed by the Islamic worldview of tawḥīd, the Islamic philosophy of sa'ādah, and the higher objectives of Islamic Law (maqāsid al-Sharīʿah); and finally, section four discusses policy implications and next steps forward.,A conceptual model of human well-being from an Islamic perspective is developed by integrating philosophical insights of happiness (sa'ādah) with an objective list of five essential goods: religion (Dīn), self (Nafs), intellect ('Aql), progeny (Nasl) and wealth (Māl) that correspond to spiritual, physical and psychological, intellectual, familial and social, and material well-being, respectively.,Further research is needed to translate this conceptual model into a composite well-being index to inform policy and practice.,This model can be used to review the performance of the Islamic finance sector, not solely in terms of growth and profitability, but in terms of realising human necessities, needs and refinements. It can also provide the basis for the Organisation of Islamic Co-operation (OIC) countries to jointly develop a well-being index to guide national and regional co-operation. More generally, this study highlights the need for research in Islamic economics to be more firmly rooted within Islamic ontology and epistemology, while simultaneously engaging in productive dialogue with other moral schools of economic thought to offer practical solutions to contemporary challenges.,This study offers three aspects of originality. First, by outlining well-being frameworks, it highlights key differences between the utilitarian understanding of well-being underpinning modern economic theory and virtue-based understandings, such as the Aristotelian, Christian and Islamic approaches. Second, it provides a well-being model from an Islamic perspective by integrating the Islamic worldview of tawḥīd, the Islamic philosophy of sa'ādah, and the higher objectives of Islamic Law (maqāsid al-Sharīʿah). Third, it proposes an ethical framework for informing economic policy and practice.
This paper seeks to analyse the concept of atmosphere in the philosophical system of Hermann Schmitz, the founder of New Phenomenology, as a fundamental concept for understanding his philosophical system; he uses this concept to transcend the duality of subject-object as well as to show the hidden realities and the foundations of lived experience of reality, by looking at how phenomenological analysis is revealed. Beside being used in sciences such as physics, meteorology, and psychology, the term also refers to the atmosphere as a concrete phenomenon; it is also an evidence of his understanding the phenomenology and reformulating it. This paper aims to show the connection between the concept of the felt-body (Leib), as the theoretical core of his work, and space and emotion as other key concepts in his philosophical system, by using the structural analysis of the concept and the phenomen of atmosphere.The result of the analysis in this paper shows the special place of the concept of atmosphere in Schmitz's philosophical system and its prominent role in establishing his method of New Phenomenology.
Ali Mohamadian, Morteza Keshavarzi Valdani, Leila Mehrabi Rad
In Imamiyah penal jurisprudence, Tashhir or publicly shaming of an offender, for some reasons, is an exception to the principle of preserving the honor of people and refraining from revealing secrets of Muslims. With respect to the importance of abandoning one’s right and the need for preserving honor and dignity of people, this paper intends to extract instances of verdicts on publicly shaming of offenders from the legacy of jurisprudence in an analytical way. Findings of the paper, achieved through a descriptive-analytical method, indicate that except in one case, i.e. “false testimony”, examples of crimes brought up by the jurists such as Ghiadat (complicity in crime), Ghazf (attributing adultery to someone), Ehtial (fraud), Tadlis (criminal misrepresentation), and Eflas (debt for insolvency) lack valid documentation. Therefore, as the presumption goes, lack of evidence for a crime is regarded as an evidence for its non-existence. Therefore, Tashhir, except in cases up to the certainty, must be practiced with caution as a means of punishment and invoking a juridical rule on punishment shall suffice for the offender. An analysis of Imam Khomeini’s view on this issue indicates that he openly supports practicing Tashhir only for false testimony. This, however, must be added that according to Imam Khomeini, practicing some forms of punishment (including Tashhir) in some certain cases and crimes with public dimension shall be permissible at the discretion of the government and under subsequent titles.
The purpose of this study is to analyze the urgency of Islamic law reform in family law and examine the renewal of Islamic family law with its relevance to the concept of Nusyuz. The fact often shows that married life between husband and wife is not always harmonious, and this deviation manifests nusyuz behavior. This study uses a normative juridical method with statue and concept approach. The results of this study are that there are still many studies of the Islamic law that describe the roles and functions of women that have not reflected well on the substance of values and positive law in Indonesia, so legal reform needs to be carried out by paying attention to the Qur'an and Sunnah. Relevance to the concept of nusyuz, it needs to modify the settlement process following the current rules and social order. The Qur'an has offered a relevant and representative solution to handle the case of the wife's nusyuz, namely with three stages including giving advice, temporarily separating, and wife-beating.Keywords: Reform; Islamic Law; Nusyuz AbstrakTujuan dari penelitian ini adalah untuk menganalisa urgensi pembaharuan hukum Islam di bidang hukum keluarga dan mengkaji pembaharuan hukum keluarga Islam tersebut dengan relevansinya terhadap konsep nusyuz. Kenyataan seringkali menunjukan bahwa kehidupan berumah tangga antara suami dengan istri tidak selalu harmonis dan menyimpang, ini adalah wujud dari perilaku nusyuz. Penelitian ini menggunakan metode penelitian yuridis normatif dengan metode pendekatan statue approach dan concept approach. Hasil dari penelitian ini adalah bahwa masih banyak kajian hukum Islam yang menggambarkan peran dan fungsi perempuan yang belum terefleksi dengan baik pada substansi nilai dan hukum positif di Indonesia, maka pembaharuan hukum perlu sekiranya dilakukan dengan memperhatikan ajaran Al Quran dan As-Sunnah. Relevansi terhadap konsep nusyuz adalah perlunya modifikasi proses penyelesaian nusyuz sesuai dengan aturan sosial yang terjadi saat ini. Solusi yang relevan dan representatif telah ditawarkan Al-Qur’an untuk menangani nusyuz istri dengan tiga tahapan, yaitu dengan nasihat, pisah ranjang, dan pukulan.Kata Kunci: Pembaharuan; Hukum Keluarga Islam; Nusyuz
The Article is a comprehensive historical study of translations of the meanings of Holy Qur’an. The Translations of the meanings of Holy Qur’an was a matter of serious consideration in the early period of Islam. With the passage of Time, translation of the meanings of Holy Quran has become very necessary to preach the message of Islam as well as Holy Qura’n for Non Arabian people. It was stated by the Muslim historians that Hazrat Salman Al Farsi translated Surah Al Fatiha and Basmalah into Persian Language for understanding of Persian Muslims. Muslim scholars mentioned some other evidences regarding the justification of translation of the meanings of Holy Qur’an in other than Arabic Languages. As concerned, Sindhi Language, it belongs to Indo-Aryan language. It is an historical language of Sind region, according to the survey of 2007, the language is spoken by 25 million people of Sindh. Sind is a southeastern province of Pakistan. It is regulated by Sindhi language authority. Its writing system is like as: Arabic script Gurumukhi, Landau script, Indi Roman and Kindabadi script, it has been declared is an official language of the province of Sind. The language is very rich with Arabic, Words, terms and influence of Qur’an and rest of Islamic sciences. The Article reflects the services of translators of the meanings of Holy Qur’an who have done their translations of Holy Qur’an into Sindhi language. As concerned the names of theses translators: Akhwand Aziz-u-llah, Muhammad Siddiq Norang Potta, Qazi Sharf-u-deen Al suhanwi, Syed taj-u-ddeen Al-Amrooti, Moulana Nor Muhammad Adil poori, Abd-ur-rahim Manghi, Moulana Shanawaz peer zada, Muhammad Madni, Muhammad Abdullaha Khdahari, Ahmad Mallaha, Muhammad Ismail Shakarpoori, Abdul waris Dil, Professor abdullaha Tenu, Abdul Kareem Qureshee, and Abdul Hayee Abrro etc. The article describes their contribution towards Quranic and Islamic literature in Sindhi language.
Bu makale, Mu’tezile ve Eş’âriye fırkalarının kendi ilk kaynakları
üzerine yapılan genel bir incelemedir. Kelam ilminin usulüne göre, ilmi
bir konu hakkında araştırma yaparken tek bir kaynaktan veya fırkanın/
mezhebin düşüncesinden beslenmek doğru ve mümkün değildir. Dolayısıyla
makalede adı geçen her fırkanın kurucusu ile birlikte fırkaya etkisi olan ilk âlimler de dikkate alınmaya gayret edilmiştir. Kelam ilmi, tanımlara göre,
aklî kanıtlar ile dini savunmaktadır. Ne yazık ki kaynaklar incelenirken, bu
tanıma ne kadar uyulduğu ve bu esasa ne kadar dikkat edildiği tartışmaya
açıktır. Kelam tarihine ve ilk kaynaklara bakmaya son derece özen
gösterilmelidir. Makale iki ana başlık altındadır. Birincisinde Mu’tezile ele
alınmakta, ikincisinde ise Eş’âriye fırkasının kanyakları incelenmektedir.
Her iki fırkaya ait makalede ele alınan kelamcılar hakkında kısa bir bilgi
verilmekle birlikte onların eserleri de zikredilmektedir. Ayrıca eserlerin
önemi ve iceriğine değinilmektedir. Kelam ilminin doğuşu ele alındığında
Mu’tezile’den başlanması gerekmektedir.
Liquidity management has been incessantly challenging for the financial institutions and especially Islamic financial institutions due to their nature of business. The convoluted nature of liquidity management impedes the task of Islamic banks in managing their liquidity efficiently. Given the intricacies of the subject matter, this paper delves into elaborating the critical aspects of liquidity management; subsequently, discusses the consequences of poor liquidity management and problems inherent in managing the latter by analyzing the
real-life failure of an Islamic financial institution as a result identifying the issues that could possibly jeopardize
the existence of the Islamic banks. The research aims to provide a comprehensive understanding of the liquidity
management framework and furnish with effective tools to mitigate the liquidity risk for the Islamic banks.
Imamate is one of the fundamental Islamic principles that many other principles are explained in the light of it. Just as the difference in the Imamate as a fundamental principle has caused some of the Islamic cults, differences in the attributes of the Imam have caused cults such as the Imamiyyah and Zaydiyah in the Shiite. Attributes such as armed uprising, infallibility, superiority, science, Imam's ancestry, and puberty are the most important differences between Imamiyyah and Zaydiyah. In this research, by using a rational method, revelation and historical narration is proven that Imamiyyah emphasizes on the unnecessity of the armed uprising of the Imam in any situation, and due to the infallibility and knowledge of the Imam, the consciousness and action of the uprising is up to the Imam. The absence of genuine Ansar, the fixed principle of preserving Islam and the right of the people, not personal rights, are the most important reasons for some Imams not to rise. But Zaydieh insists on the necessity of the Imam's armed uprising in any situation
The objective of research was to find out the effect of marketing mix, brand image, and service quality on customer loyalty in Fatmawati Branch of Bank BNI Syariah. Data employed in this research was primary one; data collection was carried out using questionnaire distributed directly with random sampling method; the object of research was customers of Bank BNI Syariah. This research was expected to contribute to the bank, particularly Fatmawati Branch of Bank BNI Syariah, in order to give good service to their customers. The result of research showed that marketing mix, brand image, and service quality affected positively and significantly the customer loyalty in Fatmawati Branch of Bank BNI Syariah either partially or simultaneously.
الملخص: تستعرض هذه المقالة بالدراسة والتحليل والاستنباط توجيهات نبوية تضمنتها أحاديث شريفة تتعلق بكيفية التعامل مع أصول اقتصادية واجتماعية ذات أهمية بالغة في حياة الأفراد والمجتمعات والدول؛ ألا وهي الدَّارُ والعَقار. ومن أهم ما خلصت إليه الدراسة ما يلي: 1. مرويات الأحاديث متنوعة وليست بدرجة واحدة؛ فمنها الضعيف ومنها الحسن ومنها الحسن بمتابعاته وشواهده، ومنها الموقوف، ولكن مجمل ما جاء فيها مقبول يُعمل به. 2. ما ورد في الأحاديث هو للتوجيه والإرشاد، وليس ثمة ما يفيد التحريم أو الكراهة. وقد عمل بذلك بعض الصحابة من باب حصول البركة من تطبيق التوجيهات النبوية، وليس من باب التشريع المُلزم. 3. تَمَّ استخلاص توجيهات من الأحاديث على مستويات التحليل الاقتصادي الثلاثة؛ الكلي، والبيني، والجزئي وقد رُبط ذلك بالضوابط والمقاصد الشرعية المرعية في هذا الباب؛ كعمارة الأرض، وحفظ المال، مع مراعاة ما تُفيد به السياسة الشرعية لتقدير المصلحة والمفسدة من فعل سياسة أو اتخاذ إجراء معين وفي ظل ظرف أو ظروف معينة. الكلمات المفتاحية: بيع الدَّار، بيع العَقار، التحليل الجزئي، التحليل البيني، التحليل الكلي، قطاع الإسكان