Pola Perilaku Konsumsi Keluarga Muslim Di Perumahan Bumi Madina Asri Surabaya Menurut Perspektif Maqashid Syariah

The purpose of this research is to know the consumption behavior of the Muslim family from maqashid Syariah perspective to fulfill the needs of dharuriyyat, hajiyyat, and tahsiniyyat on religion, soul, intelligence, offspring, and wealth. The approach used in this research is qualitative with a desc...

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Bibliographic Details
Main Authors: TANISSA INTAN SYAHVINA, 04151143317, Ririn Tri Ratnasari, -
Format: Article PeerReviewed
Language:Indonesian
Indonesian
Published: Departemen Ekonomi Syariah, FEB, Universitas Airlangga 2020
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Online Access:https://repository.unair.ac.id/113686/1/Ririn%20TR_Karil408_pola-perilaku-konsumsi.pdf
https://repository.unair.ac.id/113686/2/Ririn%20TR_Peer%20Review408.pdf
https://repository.unair.ac.id/113686/
https://e-journal.unair.ac.id/JESTT/article/view/13650
http://dx.doi.org/10.20473/vol7iss20203pp431-447
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Institution: Universitas Airlangga
Language: Indonesian
Indonesian
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Summary:The purpose of this research is to know the consumption behavior of the Muslim family from maqashid Syariah perspective to fulfill the needs of dharuriyyat, hajiyyat, and tahsiniyyat on religion, soul, intelligence, offspring, and wealth. The approach used in this research is qualitative with a descriptive strategy. In-depth interviews collected the data as primary data. This research focuses only on Muslim families who live in Bumi Madina Asri Housing in Surabaya to understand the consumption behavior of Muslim families from maqashid Syariah perspective. The result is all the Muslim families of Bumi Madina Asri Housing in Surabaya have fulfilled the needs of dharuriyyat, hajiyyat, and tahsiniyyat on maqashid Syariah aspect. However, some families still have not fulfilled the needs of hajiyyat and tahsiniyyat. Besides self-consumption, social consumption on the community of the Muslim family of Bumi Madina Asri Housing in Surabaya also has done very well. The payment of zakat, infaq and shodaqoh proves it. All the informants have given hibah, presents, and even some do waqf.