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This research aims to analyze the gap between the profit-sharing principle as the normative foundation of Islamic economics and the risk management practices applied in sharia cooperatives, considering the ongoing inconsistencies in the implementation of the risk-sharing principle. The research method employs a qualitative approach thru literature study with thematic and comparative analysis techniques on relevant academic literature. The results and discussion indicate that sharia cooperatives tend to adopt a conventional risk management paradigm oriented toward institutional stability, thereby triggering the dominance of non-profit-sharing contracts and the shift of the concept of risk sharing to risk shifting in operational practices. The gap is influenced by structural factors, including limitations in managerial capacity, information asymmetry, potential moral hazard, and pressures of institutional sustainability. This study concludes that the risk management practices of sharia cooperatives do not fully reflect the principles of Islamic economics, thus necessitating a reconstruction of a more integrative and contextual risk management model. As a suggestion, sharia cooperatives need to develop a risk management framework based on risk sharing that is adaptive to operational risks without disregarding the values of justice and partnership as the main characteristics of Islamic economics.

This study aims to describe the implementation of Islamic financial literacy training and its impact on enhancing students’ understanding of Islamic economics at SMK Negeri 1 Dolok Masihul. The research employed a qualitative descriptive approach involving 25 students as participants. Data were collected through observation, interviews, questionnaires, and documentation. The results show that the training, conducted through interactive methods such as discussions, simulations, and case studies, significantly improved students’ knowledge of Islamic financial principles, including profit-sharing (mudharabah and musyarakah), prohibition of riba, and ethical financial management. The average understanding level increased from 63% before the training to 87% afterward. Supporting factors included teacher involvement, engaging materials, and the practical relevance of the content, while limiting factors were time constraints and lack of reference materials. Overall, the implementation of Islamic financial literacy training proved effective in strengthening students’ conceptual and practical understanding of Islamic economics and can serve as a model for integrating Sharia-based financial education in vocational schools.

This study aims to analyze the extent to which Sharia principles can stabilize the micro, small, and medium enterprises (MSME) market through the framework of Islamic demand and supply theory. In conventional economic systems, price fluctuations and market instability are common challenges for MSMEs. In contrast, Islamic economics offers a value-based approach that emphasizes honesty, justice, the prohibition of exploitation, and the concept of fair pricing (tsaman al-mitsli). This research employs a library research method by reviewing primary and secondary sources, including scholarly journals, classical Islamic economic texts, and recent empirical studies. The findings indicate that implementing Sharia principles fosters market stability through the reinforcement of business ethics, transparent information, and the utilization of Islamic instruments such as zakat, infaq, and profit-sharing-based financing. Furthermore, the concept of barakah (blessing) in transactions strengthens consumer loyalty and business resilience. This study concludes that Sharia principles are not only normative but also practical and strategic in addressing the challenges of market instability in the MSME sector. However, this research is limited to theoretical analysis and lacks empirical field data; therefore, future research employing quantitative or case study approaches is strongly recommended.

This study uses a qualitative method and aims to dissect the differences between Islamic economics and conventional economics. This study found that Islamic economics is based on Islamic principles reflected in the Qur’an and Hadith, emphasizing social justice, balance, and avoiding elements of usury, gharar, and maysir in every economic activity. Meanwhile, conventional economics is based on the principles of a market economy that aims to maximize material profits without considering spiritual or moral aspects. The source of conventional economic law comes from rules made by humans, while Islamic economics refers to the law of Allah. The Islamic financial system uses profit- sharing mechanisms and halal investments, while the conventional system relies on interest as the main source of income. In addition, Islamic economics integrates social instruments such as zakat, infaq, and sedekah for wealth redistribution, while conventional economics emphasizes taxes and government policies. Thus, this study confirms that the fundamental differences between the two systems lie in their philosophical foundations, objectives, and operational mechanisms.  

This research aims to analyze the trade-off between unemployment and inflation, as well as government policies from an Islamic perspective. Inflation and unemployment issues remain primary challenges for governments in maintaining economic stability. Unlike conventional economic perspectives that accept the trade-off between these two variables, Islamic economics offers a more integrative and holistic approach. Using a literature review method, this study analyzes various literature related to the relationship between unemployment and inflation from both conventional and Islamic economic perspectives. Research findings reveal that in conventional economics, the Phillips Curve depicts a trade-off between unemployment and inflation in the short term, though its validity is questioned in the long term. In contrast, from an Islamic economic perspective, there is no dichotomy between reducing unemployment and controlling inflation, as both can be addressed simultaneously through a just economic system aligned with Sharia principles. Islamic economics offers solutions through strengthening the real sector, profit-sharing financial systems, and implementing zakat, infaq, and waqf instruments that can create employment without generating inflationary pressures. This research provides insights into government policies that align with Sharia values in addressing current macroeconomic challenges.

This research aims to examine the application of muamalah principles in facing contemporary economic challenges. Using descriptive-analytical qualitative research methods, this study explores how muamalah, rooted in sharia law, can be a solution in addressing various modern economic issues, such as globalization, inequality, and technological change. The principles of muamalah, such as fair dealing, usury-free, as well as sustainable resource management, are examined in depth to demonstrate their relevance in contemporary economics. The research also discusses Islamic economic instruments such as zakat, infaq, sadaqah, waqf, and profit-sharing-based Islamic financial systems as tools to address inequality and promote economic inclusiveness. The results show that the application of muamalah is not only capable of supporting equitable and sustainable economic growth, but also offers solutions to global economic challenges. This research provides important theoretical insights for the development of sharia-based economic policies, with suggestions for further research focusing on empirical studies and applications of muamalah in local economic contexts..

The purpose of this study is to know and analyze the influence of intellectual capital and musyarakh financing on the financial performance of Sharia Commercial Banks for the 2017-2022 period. This research is a quantitative research that uses secondary data. The population in this study amounted to 13 Sharia Commercial Banks. Samples are selected using the Purposive Sampling method. In this study produced a sample of 48 observational data (8 BUS in 6 years). The results showed that Intellectual Capital partially affected the financial performance of Sharia Commercial Banks for the 2017-2022 period. Meanwhile, Musyarakah Financing does not significantly affect the financial performance of Sharia Commercial Banks for the 2017-2022 period.

Banking has an important role in the development and support of the country's economy, especially after the enactment of Law Number 10 of 1998 concerning Banking. Islamic economics in Indonesia has now begun to be recognized and approved by the public, given the proliferation of Islamic-based banks making people understand the systems in Islamic economics. The establishment of the Islamic Development Bank (IDB) in 1975 triggered the establishment of Islamic banks around the world including Indonesia. The birth of Law Number 21 of 2008 concerning Islamic Banking is a guarantee for the existence and legal protection of Islamic banking after the last decade of its existence which only regulates one of the principles of profit sharing which does not definitively and comprehensively regulate bank activities based on sharia principles. The method used in this research uses qualitative research methods using interview, observation and documentation techniques. This type of research uses descriptive analysis. The development of Islamic economic law in the future must increasingly refer to the protection of the benefit of the people by using maqashid sharia as a methodology and perspective. To establish economic law that falls within the scope of muamalah fiqh, a comprehensive mastery of ushul fiqh is absolutely necessary, especially to find and determine the legal illat for ongoing economic practices. Failure to determine the illat leads to failure to master the source of the problem. The current Islamic economics only talks a lot about distribution and consumption, such as the distribution of money and capital claimed to be without usury and halal product certification, and does not appear to talk much about production and all aspects related to it, such as ownership of land, resources, capital and by the private sector and conglomerates, including the fulfillment of labor rights, destruction of nature by production activities, and so on. The determination of the illat and maqashid of sharia in the economic field is also expected to pay more attention to the material conditions in which unequal production relations between community groups have resulted in economic colonization and which are very detrimental to society, especially those who are in a weak position in terms of capital, resources and power.

development of sharia economics in Indonesia, sharia financial institutions, especially Baitul Maal Wat Tamwil, have the main goal of being able to help and alleviate problems, especially the problem of limited capital based on Sharia principles. Because many entrepreneurs have limited business capital. Therefore, with this research, entrepreneurs who need it will have information about the financing mechanism with a Mudharabah agreement, for those who have limited business capital. BMT UGT Nusantara has several financing products, one of which is the mudharabah contract. Mudharabah financing is an agreement where the shohibul maal provides funds to the mudharib with the profits divided according to the profit sharing and nibah agreed at the beginning of the contract. The mudharabah financing mechanism at BMT UGT Nusantara Kepanjen requires members to fulfill the requirements, then the BMT will carry out analysis and observations to ensure the eligibility of the recipient of the financing, if it has been approved they will inform you of the disbursement of funds and carry out an agreement. When the contract is executed, BMT and the customer enter into an agreement on the division of the ratio and margin. This research uses qualitative methods, with field research and interviews with BMT staff as a means of obtaining information

At that time Indonesia was on the verge of economic collapse, almost all economic sectors experienced negative growth. Where the construction sector is the sector that experienced the largest negative growth, namely minus 40% due to very high interest rates, a decrease in purchasing power and a very large debt burden. The trade and services sector experienced a contraction of minus 21%, the manufacturing industry sector decreased by 19%. All resulted from the implications of the monetary crisis that rocked Indonesia. This is because people's purchasing power is still minimal. Therefore, one of the efforts to revive the economy includes profit sharing. The profit sharing system implemented in sharia banking is divided into two systems, namely; First. Profit Sharing is a profit sharing system that is based on the net results of income received from business collaboration, after deductions have been made for costs incurred during the business process. Second. Revenue Sharing is a profit sharing system that is based on the total of all income received before deducting the costs incurred to obtain that income.