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"Penelitian ini bertujuan mengusulkan konsep dinar sebagai salah satu alat pembayaran dalam transaksi perdagangan international. Dinar dan Dirham dalam dunia Islam sudah digunakan sejak zaman sebelum Nabi Muhammad menjadi Khalifah, dan tetap digunakan di masa kepemimpinan Nabi Muhammad hingga Khalifah Ottoman pada tahun 1924. Berdasarkan studi literatur, Dinar mempunyai tingkat kestabilan yang lebih tinggi dibandingkan mata uang fiat yang saat ini digunakan. Mata uang yang digunakan dalam perdagangan internasional adalah mata uang dari negar maju yang dinilai memiliki nilai kestabilan yang lebih tinggi seperti US Dollar, Europe, Poundsterling. Namun, beberapa kajian juga menilai kekurangan dari mata uang (currency tersebut, karena nilainya yang fluktuatif dan menimbulkan kerugian bagi para pelaku pedagang international (eksportir dan importir).Analisa pada penelitian ini dilakukan untuk membandingkan kestabilan antara Dinar dengan US Dolar, serta melihat data transaksi perdagangan Internasional Indonesia dengan negara anggota Organisasi Kerjasama Islam (OKI). Berdasarkan Analisa trend data dari 2001-2019, diduga volatilitas Dinar lebih tinggi daripada US Dolar. Berdasarkan Uji Kausalitas Granger didapatkan bahwa variable Dinar secara statistic signifikan mempengaruhi nilai tukar US Dolar, dan tidak sebaliknya. Sehingga dapat disimpulkan bahwa terdapat hubungan satu arah, yaitu hanya Dinar yang secara statistic signifikan mempengaruhi US Dolar. Berdasarkan pernyataan hasil perhitungan standar deviasi, dapat diputuskan bahwa Dinar Emas (DINAR) merupakan mata uang yang lebih stabil dibandingkan Dolar AS (USD). Hal tersebut dikarenakan Dinar Emas (DINAR) memiliki volatilitas yang lebih rendah dibandingkan Dolar AS (USD). Hasil analisis studi kasus perdagangan international antara Indonesia dengan anggota negara OKI didapatkan hasil bahwa untuk negara-negara tertentu yang memiliki nilai transaksi impor tidak terlalu besar (Indonesia meng-impor, dan lawan transaksi meng-ekspor), dimungkinkan penggunaan dinar diterapkan dengan mempertimbangkan kecukupan emas yang dimiliki Indonesia. Namun, perlu dilihat juga nilai kecukupan emas negara lawan transaksi tersebut, mengingat mereka juga memiliki nilai transaksi ekspor dengan Indonesia ( Indonesia meng-ekspor, dan negara lawan transaksi meng-impor dari Indonesia). Namun, untuk negara yang memiliki nilai transaksi impor besar, misal dengan Malaysia, tidak memungkinkan penerapan dinar sebagai alat tukar dilakukan, karena Indonesia tidak memiliki kecukupan emas. Apalagi jika mengikutsertakan impor migas dari negara timur tengah yang notabene juga anggota Negara OKI, maka penerapan Dinar sebagai alat pembayaran sangat tidak mungkin dilakukan.

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exchange in international trading. Based on Islamic history, Dinar and Dirham had been used as medium of exchange before Rasulullaah Muhammad SAW became a prophet, and Rasulullah still used that medium and they still be used until The Ottoman Caliphate in 1924.

Based on the literature, Dinar has the highest stability level rather than fiat money that is used for now. In international trading, developed countries’s currencies are used as a medium of exchange, because their curencies were valued have more stabil, for example US Dollar, Euro and Poundsterling. However, there are many papers that found the shortage of the currencies, because they are fluctuating and cause losses in international trading transactions.

Analysis in this paper are aimed to compare the stability between Dinar and US Dollar, and also analyze international trading transaction between Indonesia and the members of Organization of Islamic Cooperation (OIC).

The result of trend analysis from data series within 2001-2019, Dinar’s volatility is higher than US Dollar. Granger Causalities test shows there is one way causality between Dinar and US Dollar, Dinar does cause ganger USD or statistically, Dinar influence significantly US Dollar, and not vice versa. The result of standard deviation calculation, was found that Dinar more stabil than USD. Based on case study analysis, for some country that Indonesia has transaction’s import amount not too big, it’s possible to apply dinar as a medium of exchange. This is considering the number of gold that Indonesia has. But, this paper doesn’t include oil and gas transaction. Indonesia imports oil and gas from middle east country which is the member of OIC with a big amount. And the gold that Indonesia has not sufficient to pay that big amount. By that, generally, Dinar couldn’t apply in International trading between Indonesia and the the few members of OIC. "

"Salah satu fasilitas pembiayaan pada perusahaan pembiayaan syariah adalah akad murabahah. Untuk menjamin pelaksanaan perjanjian berlaku jaminan kebendaan. Islam telah lama mengenal lembaga jaminan sebagai instrumen yang menjamin pembayaran utang. Sampai saat ini belum ada pengaturan secara khusus penggunaan lembaga jaminan fidusia dalam pembiayaan syariah, sehingga masih menggunakan ketentuan fidusia yang diatur dalam Undang-Undang Jaminan Fidusia (UUJF). Akta Jaminan Fidusia harus dibuat di hadapan Notaris dan ditandatangani oleh para pihak yang bersangkutan atau setidak-tidaknya diterangkan apa yang menjadi alasan tidak ditandatanganinya akta oleh pihak atau para pihak yang bersangkutan. Permasalahan yang diangkat dalam penelitian ini adalah mengenai kedudukan jaminan fidusia dalam akad murabahah dan keabsahan Akta Jaminan Fidusia yang tidak ditandatangani langsung oleh nasabah di hadapan Notaris dengan analisis Putusan Mahkamah Agung Nomor 452K/Ag/2016. Untuk menjawab permasalahan digunakan metode penelitian yuridis normatif dengan tipe preskriptif, yang bertujuan untuk memberikan jalan keluar atas permasalahan mengenai kedudukan jaminan fidusia dalam skema murabahah serta pembuatan Akta Jaminan Fidusia. Kedudukan jaminan fidusia merupakan perjanjian accessoir (ikutan) dari akad murabahah. Hal tersebut sesuai dengan Pasal 4 UUJF yang menyebutkan bahwa jaminan fidusia merupakan perjanjian accessoir dari perjanjian pokoknya. Akta Jaminan Fidusia yang tidak ditandatangani langsung oleh nasabah di hadapan Notaris adalah tidak sah, karena tidak sesuai dengan aturan pembuatan akta autentik sebagaimana diatur dalam Undang-Undang Jabatan Notaris. Lembaga Pembiayaan Syariah sebaiknya setelah penandatanganan akad murabahah dengan nasabah, langsung diikuti dengan penandatanganan Akta Jaminan Fidusia di hadapan Notaris, sehingga nasabah langsung berhadapan dengan Notaris untuk menandatangani Akta Jaminan Fidusia.

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One of the financing facilities at Islamic finance companies is a murabahah contract. To guarantee the implementation of the agreement, a material guarantee applies. Islam has long recognized the guarantee institution as an instrument that guarantees the payment of debts. Until now there has been no specific regulation on the use of fiduciary guarantee institutions in sharia financing, so they are still using the fiduciary provisions stipulated in the Fiduciary Guarantee Law. The Fiduciary Guarantee Deed must be made before a Notary and signed by the parties concerned or at least explain what is the reason for not signing the deed by the party or parties concerned. The problems raised in this study are regarding the position of fiduciary guarantees in murabahah contracts and the validity of the Fiduciary Guarantee Deed which is not signed directly by the customer before a Notary with the analysis of the Supreme Court Decision Number 452K/Ag/2016. To answer the problem, a normative juridical research method with a prescriptive type is used, which aims to provide a solution to problems regarding the position of fiduciary guarantees in the murabahah scheme and the making of Fiduciary Guarantee Deeds. The position of the fiduciary guarantee is an accessor agreement of the murabahah contract. This is in accordance with Article 4 of the Fiduciary Guarantee Law which states that a fiduciary guarantee is an accessoir agreement from the main agreement. The Fiduciary Guarantee Deed that is not signed directly by the customer before a Notary is invalid, because it does not comply with the rules for making an authentic deed as regulated in the Law on Notary Positions. Sharia Financing Institutions should after signing the murabahah agreement with the customer, immediately followed by the signing of the Fiduciary Guarantee Deed before a Notary, so that the customer directly deals with the Notary to sign the Fiduciary Guarantee Deed."

"Islamic finance has witnessed a meteoric ascent in recent decades, cementing its status as a prominent player within the global financial sphere. Diverging from traditional financial systems, Islamic finance operates on the tenets of Shari'ah law, which emphasizes principles such as social equity, risk-sharing, and ethical investing. Although Islamic finance's appeal is evident within the Muslim community, its ethical and socially responsible investment options have begun to entice non-Muslims as well.Edited by Edib Smolo and Mohamed Mahees Raheem, this exhaustive collection presents an all-encompassing account of the current status of Islamic finance, accentuating its ethical, technological, and sustainable facets. The work is divided into four distinct parts which encompass the origin and evolution of Islamic finance, the underlying principles of Islamic finance and the primary disparities between Islamic finance and conventional financial systems, as well as the future of Islamic finance. Moreover, the collection explores the assimilation of Islamic finance principles into modern financial systems and the influence of Muslim scholars on present-day economic theories. The work emphasizes the significant contribution of Islamic finance in promoting sustainable development and social prosperity and underscores the incorporation of Islamic finance into the Sustainable Development Goals (SDGs). The work delves into the prospects and obstacles associated with the amalgamation of fintech and digital currencies into the Islamic finance sector and highlights the potential of green and sustainable finance in the digital era.This edited collection is designed for a wide range of professionals encompassing practitioners, policymakers, researchers, and students who are intrigued by the mounting significance of Islamic finance and its potential for the global financial sphere."

"Konsep likuiditas menjelaskan bahwa likuiditas berkaitan dengan seberapa cepat aset keuangan dapat ditransaksikan dalam jumlah besar tanpa menimbulkan biaya transaksi yang tinggi. Penelitian ini bertujuan untuk mengetahui pengaruh karakteristik sukuk seperti volume transaksi, sisa tenor, yield-to-maturity, dan peringkat sukuk korporasi terhadap likuiditas pasarnya. Selain itu, faktor makroekonomi seperti inflasi, JIBOR, consumer confidence index, dan Jakarta Islamic Index juga digunakan untuk melihat pengaruhnya terhadap likuiditas pasar sukuk di Indonesia. Analisis penelitian ini menggunakan sukuk negara serta sukuk korporasi sebagai sampel penelitian. Penelitian ini menunjukkan bahwa likuiditas sukuk negara dipengaruhi oleh karakteristiknya serta beberapa faktor makroekonomi lainnya. Sedangkan faktor makroekonomi tidak terbukti berpengaruh terhadap sampel sukuk korporasi. Akan tetapi, faktor seperti Jakarta Islamic Index menunjukkan bahwa sukuk korporasi merupakan aset keuangan yang cukup subtitutif dengan aset lain seperti saham syariah.

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Liquidity emphasizes the ease with which financial assets can be transacted in large quantities without incurring significant transaction costs. This study aims to determine the influence of sukuk characteristics such as transaction volume, time-to-maturity, yield-to-maturity, and credit rating of corporate sukuk on their market liquidity. Additionally, macroeconomic factors like inflation, JIBOR, consumer confidence index, and the Jakarta Islamic Index are used to examine their impact on sukuk market liquidity in Indonesia. The analysis utilizes both government sukuk and corporate sukuk as research samples. The findings reveal that the liquidity of government sukuk is influenced by its characteristics and other macroeconomic factors. However, macroeconomic factors do not significantly impact the corporate sukuk sample. Nevertheless, factors like the Jakarta Islamic Index suggest that corporate sukuk are relatively substitutable financial assets with other assets like Shariah stocks."

"Islamic Finance and Corporate Governance: Synergies for Sustainable Growth explores the intersection of Islamic financial concepts and corporate governance practices, with the objective of promoting long-lasting economic expansion. The literature delves into a range of subjects, encompassing Shariah governance, ethical decision-making, and stakeholder engagement, emphasizing the imperative nature of robust governance frameworks within Islamic financial organizations.Islamic Finance aims to address the broader but contemporary matters related to technology, Islamic ventures, risk management, compliance with regulations, and societal responsibility, while advocating for inclusive governance methods. In addition, the book offers valuable information on developing industries such Islamic microfinance, Fintech governance, and the difficulties presented by cryptocurrency. It presents a complete viewpoint on promoting sustainable development in Islamic finance through efficient corporate governance.Emerald Studies in Islamic Economy and Finance (ESIEF) is a groundbreaking series published by Emerald Publishing dedicated to advancing the knowledge and understanding of Islamic economics and finance. In an era where the global economic landscape is constantly evolving, this series seeks to contribute significantly to the academic discourse surrounding Islamic economy and finance. It builds on the rich heritage of Islamic economic thought while embracing contemporary perspectives and challenges. The series is also committed to fostering rigorous academic inquiry promoting scholarly collaboration and ultimately enriching the understanding of Islamic economics and finance in the global context."

"ABSTRAKKeuangan Islam sudah bukan topik yang hanya dibahas oleh orang Islam, namun sudah diterima di seluruh dunia. Di Indonesia, untuk mengikuti perkembangan keuangan islam, OJK meluncurkan tiga indeks saham berbeda yang didedikasikan untuk memantau saham-saham yang terdaftar di daftar efek syariah. Dalam rangka meluncurkan index syariah, OJK juga menerbitkan kriteria-kriteria yang harus dipenuhi oleh suatu perusahaan agar bisa terdaftar di daftar efek syariah. Salah satu dari kriteria tersebut adalah perusahaan tidak boleh memilki tingkat hutang lebih dari 45%, maka dari itu perusahaan yang sesuai syariah diperkirakan akan bereaksi berbeda dari perusahaan yang tidak sesuai syariah. Studi ini menggunakan data cross-sectional seluruh perusahaan yang tercatat di bursa efek Jakarta pada tahun 2017. Data diproses menggunakan metode Ordinary Least Square. Ada empat variabel yang digunakan sebagai penentu struktur modal, yaitu: profitability, firm size, tangibility, dan business risk. Hasilnya adalah variabel-variabel ini mempengaruhi perusahaan sesuai syariah dan perusahaan tidak sesuai syariah secara berbeda, dengan beberapa variabel signifikan secara statistik untuk perusahaan tidak sesuai syariah tetapi tidak signifikan untuk perusahaan yang sesuai syariah Sebagai contoh, profitability merupakan variabel yang signifikan untuk perushaan tidak sesuai syariah, namun tidak signifikan untuk perusahaan sesuai syariah.

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ABSTRACT

Islamic finance is a subject that is no longer reserved for Muslims around the world, the usage of Islamic finance is now widely accepted by most countries. In Indonesia, to meet with the demand, OJK launched three indices dedicated to sharia compliant stocks. In doing so, has come up with a list of criteria that a firm needs to meet to be classified as sharia compliant. One of which is that a sharia compliant firm must maintain a debt level of below 45%, because of this sharia compliant firms are expected to behave differently from sharia non-compliant firms that do not have this restriction placed upon them. This study uses a cross-sectional data of all firms in Indonesia that is listed in the year of 2017, and the data is processed using Ordinary Least Square regression method. We used four independent variables: profitability, firm size, tangibility, and business risk as our determinants. The result is there are variables that do affect sharia compliant and non-compliant firms differently, with some variables being significant for sharia non-compliant firms but not significant for compliant firms. For example, the variable profitability was found to be significant for sharia non-compliant firms, but not for sharia compliant firms.

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