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TIME VALUE OF MONEY DALAM TINJAUAN KONSEP KEUANGAN ABD AL-QADÎM ZALLÛM DAN PEMIKIRAN EKONOMI TAQIYUDDÎN AL-NABHÂNI

2024•Artikel Penelitian dan Pengabdian

The concept of the time value of money, as recognized by conventional economics, posits that money available at the present time is worth more than the same amount in the future due to its potential earning capacity. This idea underlies the existence of interest rates and the fluctuating values of goods and services. The purpose of this study is to examine the perspectives of Al-Nabhani and Zallum on money and Islamic economics in relation to the time value of money. This research employs a qualitative method with a content analysis approach to the texts of Nizhâm Al-Iqtishâdy written by Taqiyuddin Al-Nabhani and Al-Amwâl authored by Abd Al-Qadim Zallum. The findings reveal distinctive viewpoints from these scholars: in Islam, money is defined as gold and silver with specific weights, and such currencies maintain stable values. Money is used as a standard measure for goods and services, serves as a medium of exchange, and the concept of the time value of money is rejected in Islamic law because it involves riba (interest), which is prohibited. Furthermore, hoarding money (kanz al-mâl) is forbidden, as is accumulating money to earn interest. Gold and silver can be lent (qardh) provided the transaction is immediate and in person. The time value of money concept does not exist in Islam because Islamic finance is based on gold and silver, which are stable, and this approach can offer solutions to global financial issues such as inflation.

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FIQH SUNDA: Negotiating Islam among Indigenous Communities in West Java

2024•Artikel Penelitian dan Pengabdian

The scholars have different theories concerning Islam coming to Nusantara. They believed that the first community to accept Islam was the residents of the coastal areas of Sumatera, Java, Sulawesi, Kalimantan, Maluku, Nusa Tenggara, and Papua. Afterward, Islam was disseminated to rural areas throughout the Nusantara including fiqh (Islamic jurisprudence), one of the fundamental teachings of Islam. This reception was surely through a long process and resistance from the indigenous residents of the Nusantara who already had local religions and beliefs practiced continuously by hereditary generations. Badui in Banten and Kampung Naga, West Java were indigenous residents of the island. This article seeks to discuss the negotiating process of fiqh among Badui and Kampung Naga’s communities from historical and anthropological viewpoints. This article argues that the negotiating of fiqh by the community of Badui is limited to particular cases such as marriage and inheritance. While the community of Kampung Naga receives the majority of fiqh. The negotiating of fiqh in both communities was influenced strongly by their interaction with outside communities and also state power.

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