The economic system is the process provide income to peoples lives, both in the long term and short term. What is wrong with the economic system of Indonesia? Is the government does not pay attention to the public? In theory an economic system that consists of a capitalist, socialist and Islamic system. In its application in Indonesian economic system over the capitalist system tends to apply. Judging from policies issued sometimes more aligned to the owners of capital. Sources of more production controlled by private parties and foreign parties, so that the uneven distribution of income.

Islamic bond is a long-term securities issued by Islamic principles issuers to holders of Islamic bonds, which require the issuer to pay income to the holders of Islamic bonds in the form of profit sharing/margin/fee, as well as repay the bonds at maturity. So it can be seen from here that the contract of Islamic bonds instead of debts but the inclusion or investment. Under the provisions of DSN, the current Islamic bonds issued in Indonesia is still limited to two contract namely mudharabah and Ijarah. With the product of Islamic bonds is expected that the Muslims did not have doubts anymore if you want to invest in the capital market. There are many opportunities for Islamic bonds such as 1) Sukuk can be utilized to build the nations economy and create a welfare society, 2) The investor has the alternative investments that are relatively safe and return her quite tempting, and 3) To strengthen the Indonesian economy and restrain bubble economy for will increase the portfolio of foreign currencies other than dollars. Barriers sukuk is 1) Socialization is not enough, AND 2) Opportunity cost is simply translated as "second best choice".

This paper aims to examine the position of the National Islamic banking in the ASEAN Economic Community. ASEAN Economic Community (AEC) which started in 2015 is a challenge for activists industry sharia economy. Industrial age who are not young, it should be ready to meet the sharia economic industry single market in Southeast Asia in 2015. Islamic banking, which proved resistant to crises, in particular in 1998, became the capital to face free competition in the region. ASEAN Economic Community (AEC) is a certainty that will be faced by the entire people of Indonesia and the need to anticipate that business people Indonesia not just be a spectator but also players who take advantage of the MEA. After going through a SWOT analysis of the current condition of Indonesia is in the Defensive Cells 4. Cell 4 is the most unfavorable situation. Companies facing major environmental threat, interim relatively weak position. This situation clearly requires strategies that fix involvement in product or market that can be studied.

One of the micro-finance agency, is Baitul Mal wat-Tamwil considered as Islamic micro finance agencies that can provide financial services to people with low income. Islamic micro finance agencies in the past have always shown considerable achievements in terms of quantity, the contribution of the absorption of labour power to the gross national income, so that efforts to empower communities through the development of its own capabilities and social and economic institutions that can reach and serve more communities business unit that cannot be reached directly by the general banking or Islamic banking. Looking a t the development effort, it is necessary to network better security, so that the existence of Baitul Mal wat-Tamwil increasingly powerful, healthy and sustainable. The methodology used in this study qualitative approach. This study shows that there are some factors that affect the sustainability of the BMT finesse Access Capital, Ability to resolve problems installment payment, strict control function, Employee Collaboration (teamwork), willing and Challenges Facing obstacles and Supply of Human Resources.

The agriculturals sector issues remains important, both from strategic and pragmatic sides. From the strategic side, the contribution to GDP and labor absorption in this sector is still significant. While at the pragmatic side, contrary to earlier, the poverty rate of economic actors at the sector did not experience significant improvement. Farmers poverty alleviation efforts, as if to see a thick wall. In the era of oil boom of the past, subsidies be the pa­radigm taken by government. However, because of government budget con­straints, and also the absence of the private sectors role, the efforts being failed. Shariah banking have a great obligation to face this huge potential demand. Because of poor farmers was a part of the largest Islamic commu­nity itself and the maqasid Shariah philosophy put the protection of man­kind from poverty and indigence as one of the main objectives. Nevertheless, major barriers to technical and economic, made sharia banking still not pre­sent in those efforts. Need a new paradigm which using a comprehensive ap­proach and involve actively participation of all parties to realize those goals. To that end, this paper will try to offer that new paradigm.

Consumer protection against halal food seems to get less attention. Based on the research results YLKI complaints relating to halal food very little. But at least the complaint against kosher food does not mean that Indonesian Muslims do not care about the food and drinks are not permitted to circulate freely without Halal certification. During this Indonesian Muslims believe in the MUI for halal products. In business regulation, consumer protection Muslims for halal products not only in the form of halal labeling contained in food safety laws. However, we must have integrity and other economic laws, so there is no guarantee the implementation of halal labeling. It is strongly associated with things that are businesses, such as trade agreements, distribution, advertising, packaging, negligence and abuse of halal labeling. Muslim consumer protection is likely to be equated with consumer protection in general in Indonesia to enact legislation contains consumer protections contained in Economic Law Indonesia. Due to the halal labeling is closely related to the implementation of Islamic law, the Consumer Protection Law in Indonesia at least absorbing elements, values and norms contained in Islamic law especially were very closely related to consumer protection, labeling halal and business regulasasi Products- halal products in Islamic economics. Based on the description above key issues discussed was how the consumer protection Muslims for halal products in the Islamic Business Ethics Regulation.

The research design is to create a framework where risk preferences and religiosity (Islam) borrowers in microfinance institutions (MFIs) can be estimated. Specifically, this study highlights the different characteristics of conventional microfinance borrowers (LKMK) and sharia (LKMS). Although much of the literature discussing the topic of conventional microfinance and Islamic finance individually, but still rare studies that discuss the characteristics of the borrower to choose only between these two financial institutions. Theories about Islamic microfinance is inherently suggests that financial institutions will be interesting for people who avoid risk (risk-averter), not a lover of risk (risk-lover). In addition, because of Islamic microfinance contracts do not charge interest on loans and the appeal of Islamic financial basis will be preferred by individuals who are relatively religious. The study was conducted by taking a sample of 30 primary data in the form of debtor LKMK and 29 debtors LKMS. The process of collecting data using questionnaires containing questions about basic demographics, besides the question that aims to bring risk preferences and Islamic religiosity. In the first stage, the study established several indices to measure risk preferences and religiosity using component analysis (Principal Component Analysis). At a later stage, to investigate the initial hypothesis, linear probability models used. The main findings estimate reflects the fact that appropriate initial hypothesis. Turns on LKMS customer financing is relatively more religious. Additionally, through the use of instruments on the game field experiments to uncover risk preferences, there is a fact that is little different from the initial hypothesis. Both types of customers have the same risk preference, they both love risk (risk-lovers) but customer financing at LKMS have a relatively lower level.

The fluctuating exchange is so risky and can cause the loss to Islamic Banks. The hedging instrument on the exchange rate based on Islamic principles to manage this risk is needed. Dewan Syariah Nasional Majelis Ulama Indone­sia (DSN MUI) has issued a fatwa related to it in fatwa No. 96/DSN-MUI/IV/2015 about Islamic Hedging Transactions (al-Tahawwuth al-Islam) on exchange. Given this fatwa, hedging simulation with forward agreement scheme may be applied in USD financing product in Islamic Bank. The research method used is simulation and comparison method between the out­standing of forex financing and premium and tenor of forward references. The result of this study shows that Islamic banks will benefit if doing islamic forward agreement. The reference premium and tenor recommended for calculating this Islamic forward agreement transactions based on the results of the research is the rate of return of FASBIS with a tenor of 6 months, with a gain of 3,461 trillion rupiah. This amount represents the highest potential nominal gain compared to other simulation results. Nevertheless, the use of FASBIS rewards are not always recommended and is only used temporarily in certain moments. However, when compared to conventional-based reference premiums, premium benchmark rate of FASBIS return may be an op­tion for islamic banks and businesses to calculate the rate forward of Islamic forward agreement transactions.