This research is a library research (liberary research), data collected by researchers from secondary sources. This research aims to reveal Karl Marx's thoughts about superstructure and infrastructure dialectics in the structure of society. The data were analyzed by researchers using the content analysis method. The results of the study stated that according to Karl Mark, the community structure was divided into two major parts, namely infrastructure (base) and superstructure (superstructure). The lower layer (infrastructure / base) is determined by two things, namely the productive forces (productivkrafte) and production relations (production sverbalt-nisse). The components that make up the productive forces consist of work tools, the ability and experience of society in work (labor), and the technology used in the production process. Meanwhile, the superstructure consists of 2 types, namely the institutional order and the order of collective consciousness or the building of ideology. Institutional arrangements are all kinds of institutions that regulate community life outside the field of production, which includes market organization, education system, public health system, law and the state. Meanwhile, the order of collective consciousness is an order that contains a belief system, norms and values ​​that provide a framework for understanding, meaning and spiritual orientation. The content of this collective consciousness order consists of world views, religion, philosophy, societal morality, cultural values ​​and arts

The theory of Karl Marx’s Historical Materialism states that system of ownership is a necessity in the social system. Marx declares the social system development takes place in five stages. The first stage is primitive-communal society has have not recognized the system of ownership. The second stage is the stage of division of labor and the emergence of ownership. The third stage is formation of feudal society. The fourth stage is development of a capitalist community. The final stage is stage of development of the social system which is the formation of a socialist-communist society. If seen from ownership, the social-communal system is divided into three sections; the stage of primitive-communal society, the division of labor and the stages of ownership, and phase of the ownership elimination. According to Marx, the ownership of proletariat workers system suffers exploitation and alienation. Both of these things can only be solved by removing the ownership system which is replaced by the role of collective ownership. For Islamic economics, exploitation and alienation experienced by the proletariat workers are the result of inconsistencies in wealth management and distribution system in the capitalist system, not proprietary. Islamic Economics is looking at the role of individuals in managing their wealth and their distribution pattern. Keywords: Historical Materialism, Ownership, Exploitation, Alienation

The theory of Karl Marx’s Historical Materialism states that system of ownership is a necessity in the social system. Marx declares the social system development takes place in five stages. The first stage is primitive-communal society has have not recognized the system of ownership. The second stage is the stage of division of labor and the emergence of ownership. The third stage is formation of feudal society. The fourth stage is development of a capitalist community. The final stage is stage of development of the social system which is the formation of a socialist-communist society. If seen from ownership, the social-communal system is divided into three sections; the stage of primitive-communal society, the division of labor and the stages of ownership, and phase of the ownership elimination. According to Marx, the ownership of proletariat workers system suffers exploitation and alienation. Both of these things can only be solved by removing the ownership system which is replaced by the role of collective ownership. For Islamic economics, exploitation and alienation experienced by the proletariat workers are the result of inconsistencies in wealth management and distribution system in the capitalist system, not proprietary. Islamic Economics is looking at the role of individuals in managing their wealth and their distribution pattern.

Produk operasional bank Syari’ah secara umum dapat dikelompokkan menjadi tiga kelompok. Pertama produk penghimpunan dana ( Funding ), kedua Produk penyaluran dana atau pembiayaan ( Lending) dan ketiga produk jasa ( Service ). Produk-produk tersebut dalam aplikasi praksisnya memiliki instrumen prinsip Syari’ah yang berbeda. Pada aspek Funding prinsip yang melekat didalamnya terdiri atas prinsip Wadi’ah dan prinsip Mudharabah. Dalam hal penyaluran dana prinsip yang digunakan terbagi menjadi 3 jenis, pertama prinsip jual beli                    ( Tijarah ), kedua prinsip sewa (Ijarah) dan ketiga prinsip bagi hasil (Syirkah). Sedangkan dalam kelompok jasa ( Service ) prinsip yang digunakan adalah Hiwalah, Kafalah, Rahn, Qordul Hasan, Jualah Dan Sorf. BSM dan BIMB merupakan dua bank Syari’ah yang eksistensinya sebagai representasi dari prinsip-prinsip diatas. Selain itu keduanya merupakan aikon bank Syari’ah dari masing-masing negara. Di sisi lain, bank Syari’ah juga dihadapkan dalam permasalahan dan tantangan diera percaturan ekonomi dewasa ini. Sistem yang telah mapan dan paradigma masyarakat yang telah terhegemoni produk-produk bank konvensional adalah tantangan tersediri bagi bank syari’ah. Setidaknya ada beberapa tantangan yang dihadapi bank Syari’ah, yaitu pengembangan kelembagaan, perangkat hukum, sumber daya manusia (SDM), pengembangan produk, pangsa pasar, dan penerapan prinsip kehati-hatian.

Dalam ekonomi Islam, keinginan manusia untuk mengumpulkan dan memperoleh harta kekayaan adalah fitrah setiap manusia. Manusia diciptakan Allah meliputi jasmani dan rohani. oleh sebab itu, kebutuhannya haruslah terpenuhi. Dorongan manusia untuk memperoleh harta kekayaan adalah tidak lain di sebabkan oleh adanya keberadaan kebutuhan jasmani manusia agar tetap eksis di dunia. Penelitian ini bertujuan mendikripsikan konsepsi kepemilikan dan distribusi pendapatan dalam sistem ekonomi Islam. Data dihimpun dengan membaca dan menelaah literatur yang berkaitan dengan fokus pemelitian dan dianalisis dengan teknik deskriftif analisis. Hasil penelitian ini menyatakan Islam tidak melarang individu-individu untuk memperoleh harta kekayaan, melainkan Islam hanya mengatur mekanisme pemerolehan harta kekayaan tersebut. Dengan kata lain, keberadaan hak milik individu diakui oleh Islam. Selain itu, Islam juga mengakui keberadaan kepemilikan umum dan kepemilikan negara. Konsep distribusi pendapatan dalam sistem ekonomi Islam mengharuskan pada dua hal supaya keadilan sebagai prinsip ekonomi Islam termanivestasi didalamnya. Dua hal tersebut adalah adanya keseimbangan harta dalam masyarakat dan larangan adanya penimbunan harta