Journal articles on the topic 'Bukharan Tajik'

Standard Tajik, or Modern Literary Tajik as it was called during the Soviet era, was established in the nineteen twenties and thirties based largely on the dialects of the Bukhara-Samarkand area, which was at the time the undisputed cultural centre of the Tajik-speaking population. Dushanbe, the current capital of Tajikistan, was then a small village with a population of only a few hundred and had no cultural heritage comparable to that of Bukhara or Samarkand. Bukharan Tajik, whose phonology is described in this paper, is a variety of Tajik that played a particularly influential role in the phonological standardization of Tajik, which took place for the most part in 1930. For instance, the Scientific Conference of Uzbekistan Tajiks of 1930 resolved that the dialect of Bukhara must be the designated basis of the sound and orthography of literary Tajik (вaroji tajjorī вa kanfiransijaji ilmiji istalinoвod 1930: 2). In August the same year, the Linguistic Conference held in the then newly established Tajik Soviet Socialist Republic also adopted a similar resolution that establishes the ‘language of the Tajiks of Samarkand and Bukhara’ as the reference point in establishing the literary (i.e. standard) pronunciation (Halimov 1974: 126). According to Bergne (2007: 82), ‘the same Linguistic Conference of 22 August 1930 in Stalinabad decided that the phonetic base for the language had better be the dialect of Bukhara’. Thus, the Bukharan Tajik of today is the direct descendant of the variety of Tajik which served as a primary basis of standard Tajik phonological norms; and hence differs little from standard Tajik phonologically and phonetically.

AbstractThe short-lived People's Soviet Republic of Bukhara is usually dismissed as a Soviet puppet state that served merely as a prelude to the Sovietization of the former protectorate. Recourse to the thick documentation in the Arabic script (mostly in Uzbek, some in Persian/Tajik) left behind by the republic and now available in the central state archives of Uzbekistan allows a much more complex picture of the republic to emerge. This article presents a preliminary assessment of these Muslim sources to reveal the way the Bukharan government saw its mission and how its members imagined the world. Seen through these documents, the Bukharan republic appears as neither a puppet state, nor as transitional, but as an attempt at creating a modern national state for the Muslim population of Bukhara. Against the odds, it struggled to establish national sovereignty in the political and economic realms, with an independent foreign policy and a national memory. The intellectual moorings (and bureaucratic practices) of the republic owed more to Muslim modernist discourses of the late Ottoman Empire than to the Russian revolution.

The present article describes the vowel chain shift that occurred in the variety of Tajik spoken by Jewish residents in Bukhara. It identifies the chain shift as constituting of an intermediate stage of the Northern Tajik chain shift and accordingly tentatively concludes that in the Northern Tajik chain shift Early New Persian ā shifted before ō did, shedding light on the process whereby the present-day Tajik vowel system was established. The article is divided into three parts. The first provides an explanation of the variety of Tajik spoken by Jewish inhabitants of Bukhara. The second section explains the relationship between this particular variety and other varieties that have been used by Jews in Central Asia. The third section deals specifically with the vowel system of the variety and the changes that it has undergone since the late 19th century.

This paper analyzes a variety of languages with regard to vowel alternation patterns in their disyllabic sound symbolic reduplicatives (DSRs). The analysis reveals that (1) a number of different languages have their preferred patterns of vowel alternation for DSRs (e.g. /I/-/ᴅ/ in ding-dong and tick-tock in English) and (2) the relative height of each vowel against the other in a DSRis a linguistic feature that is primarily areal. The languages surveyed in this paper include Bukharan Tajik, Chinese, English, German, Kazakh, Korean, Manchu, Mongolian, Persian, Qarakhanid Turkic, Tatar, Tatar in Xinjiang, Turkish, Tuvan, Uyghur, Uzbek, and Uzbek in Xinjiang.

One of the actual topics of Tajik dialectology - the comparative study of the vocabulary of the Samarkand and Bukhara dialects, the Tajik language are examined in this article. The specific features of the lexical layer of each dialect are analyzed. The phenomenon of bilingualism and polylinguism in the dialectal vocabulary of Samarkand and Bukhara is also noted.

The article dwells on the issue beset with the study of peculiarities of Mirzo Shams Bukhari᾿s historico-literary production entitled as “The History of Bukhara, Kokand and Kashgar” and its signifi cance as the most important historical source in the historical studies of Kokand Khanate. The article deals with the issues concerned with the history of the relevant literary production creation, with its structural peculiarities, ideological content and the ways of interpreting facts by Bukhari himself. As well as, the author of the article pays particular attention to the analysis beset with the constituent parts of the historico-literary source under study, proceeding from this assumption he comes to important results. It is concluded that the former in question is recognized as one of the valuable sources aimed at the study of socio-political and cultural situation of Kokand Khanate and contains the rarest evidence of literary circles and centers of the relevant period, which had a profound sway over the literary and social life of the Tajik people.

In the 10th - 11th centuries, Persian - Tajik fiction began to develop, with some governors, especially Samanis, paying much attention to the development of Persian poetry. Literary centers were established in Bukhara, Samarkand, Marv, Balkh and Nishapur. The great speakers like Rudaki, Daqiqiy, Firdavsi, Asadi Tusi, Nosir Khisraf, Omar Khayyam, Nizami Ganjavi from the Tajik, Iranian and Azerbaijani nations were educated. Each of these writers has their own way of life and creativity, artistic style and literary services. Accordingly, these writers, who have lived and worked in such places as Bukhara, Samarkand, Termez, Merv, Khorezm, Nishapur, Balkh, Tus, Ghazna, Ganja and Shirvan, have gained popularity throughout the Middle East.

This article analyzes the presentation of the Swiss orientalist and collector Henri Moser about the ethnography of the Bukhara oasis population. The main focus lands on his descriptions of clothing of the emirate’s upper-class representatives, the items of armament and the palace etiquette during Emir Muzaffar’s reign. The sources of the current research were photographs and essays of H. Moser, the catalogs of exhibits from the oriental collection in the Bern Historical Museum. The analysis of H. Moser's work leads to uncover certain features in the transformation of Bukhara Emir’s view on the wearing clothes which were considered luxurious at the time. The paper also reveals the features of the Uzbek-Tajik cultural symbiosis, which is reflected in the terminology that denoted items of clothing and weapons in the Bukhara oasis.

This article summarizes the researcher's views on the ethnic situation and political-administrative structure of the population of the Emirate of Bukhara living in the middle reaches of the Amu Darya in the late nineteenth and early twentieth centuries. It mainly deals with the administrative-territorial structure of the Emirate of Bukhara, its population, population structure, the territory where ethnic groups are located, and the language spoken. The author also emphasizes the importance of the middle reaches of the Amudarya in the study of the ethnic composition of the population of the Emirate of Bukhara and the issue of ethnotoponyms. During the period of study in the middle basin of the Amudarya, the majority of the population of the emirate was Turkic-speaking Uzbeks. The researcher tried to reveal the existence of Persian-speaking Tajiks on the basis of many scientific sources and historical records. The work is summarized.

Abstract This is the first Italian translation of some selections from the Ëddoštho* “Reminiscences” of Sadriddin Ajnī (Bukhara 1878—Dushanbe 1954), the author commonly regarded as the leading representative of modern Tajik literature. Ajnī’s Reminiscences, divided into four parts and published between 1948 and 1954, are a collection of lively short-stories where the author described his childhood spent in two villages near Bukhara, as well as his youth and schooldays at the madrasa in the last two decades of the 19th and the beginning of the 20th century. Parts I and II were more often translated into many languages, both in the Republics of the former Soviet Union and in other countries. Translations in Russian (parts I-IV), German and French (parts I-II) have appeared in the 1950s. In English, separate chapters from the work have been published in academic journals from the 1950s onward; the most recent English translation (part I) is The sands of Oxus. Boyhood reminiscences of Sadriddin Aini, tr. by J.R. Perry and R. Lehr (Costa Mesa, Mazda Publishers, 1998).

Celebration of Nowruz across a vast territory from the Ottoman Empire to Xinjiang had both common features and differences. This study focuses on distinctions between the festive traditions of two major cities of the Zerafshan Valley (Bukhara and Samarkand) in the late 1800s and early 1900s, when, after Russia’s annexation of the region, the Nowruz ritual practices were transformed and subjected to critical discourses among theologians and enlighteners. On the basis of unpublished archival sources, memoirs, and studies of Imperial Russian history, I analyze two types of Nowruz: official and folk. In the Emirate of Bukhara, a broad official celebration of Nowruz was started by Emir Muzaffar, who sought to strengthen the image of the Manghit dynasty during the crisis of political legitimacy. This gave rise to disputes among Islamic intellectuals about the need for a large-scale and prolonged celebration of Nowruz, which they felt went beyond the borders of Islamic tradition. In Samarkand, closer contacts between the settled Tajiks and Uzbeks, on the one hand, and the semi-nomadic Turkic-speaking population, on the other, enhanced the synthesis of agricultural and pastoral elements in the ritual practice of Nowruz. The festival was legitimized by prayers at mosques, and visits to the mazars of Muslim saints and to sacred streams. In Samarkand, following its annexation by the Russian Empire, there was no official celebration of Nowruz, and the scale of popular celebration decreased.

Known today under a general literary name of ikat, Western Central Asian textiles of the category represent a specific branch of the craft. One of its largest and the richest collections belongs to the MAE RAS. Traced as commodity of Moscow — Bukhara commerce since the 16th century, and a point of collecting and ethnographic and art history studies since mid‑19th century, the type still needs historical and terminological investigation. Suggested article considers three hardly explored in this direction sources. One — Central Asian ikats in written Islamic sources — is based on R. B. Serjeant work Islamic Textiles. Materials for a History up to the Mongol Conquest. According to R. B. Serjeant the earliest mentioning of Herat and Merv ‘asb “striped stuffs” corresponds to the time of ‘Abd al‑Malik (r. 65—86 / 685—705). Matching by date is the close to the Ferghana Valley ikat finding from the supposedly Soghdian Dulan archaeological site (Qinghai province, Tibet). The third, terminological issue of the article traces penetration of Persian / Tajik ikat terms into the Russian textile vocabulary: the earliest fixed case refers to 1551—1605, assuming still earlier time of adaptation of the term. No matter how few, suggested data adds important information on the history of the Western Central Asian ikat tradition.

Abstract. Having a life partner is the instinct of every human being, without this instinct perhaps the earth will not be inhabited. It is sunnatulllah that between men and women there is an element of attraction and the need to complement each other. To meet the needs of complementarity, it is necessary to have a valid and lawful partner, the way is through marriage. Choosing a partner is the beginning to find a soulmate and become the path to a marriage. It has become a tradition in Java when looking for a life partner, which is generally considered in terms of outward appearances such as bebet seeds and weight. These three things become a kind of calibration tool for the Javanese to determine which prospective son-in-law is good for his child. This study aims to (1) explore the hadith narrated by Imam Bukhari about choosing a life partner according to the Muhaditsin (2) Explore the essence of the criteria in choosing a life partner according to the hadith narrated by Imam Bukhari (3) Express the opinion of experts regarding the criteria for choosing a partner and its relation to premarital education (4) Identifying the implications in choosing a life partner contained in the hadith narrated by Imam al-Bukhari on premarital education. This study uses a qualitative approach with descriptive analytic characteristics, with research techniques using the tautsiq method, the tashih method, the takhrij method, the date method, the tahlili method, the takwil method, and the tathbiq method. The results of the study suggest that the essence of the Hadith History of Bukhari no. 4700 is (1) Humanly a man or woman can be attracted by the opposite sex because of wealth, beauty or good looks, descent, and diversity. (2) Islam teaches to prioritize religious factors as a criterion for choosing a life partner in building a household. (3) It is important for every young man to be aware of the pillars in the household. The implications of premarital education from the hadith narrated by Bukhari regarding the criteria for choosing a life partner are as follows: (1) The Purpose of Premarital Education in Running Household Life, (2) Benefits of Premarital Education Materials in Overcoming the Problems of Domestic Life, (3) Virtue choose a partner. Abstrak. Memiliki pasangan hidup itu adalah naluri setiap manusia, tanpa ada naluri ini mungkin bumi tidak akan berpenghuni. Sudah menjadi sunnatulllah bahwa antara laki-laki dan wanita tersebut terdapat unsur tarik menarik dan kebutuhan untuk saling melengkapi. Untuk memenuhi kebutuhan saling melengkapi, maka diperlukan pasangan sah dan halal jalannya adalah melalui pernikahan. Memilih pasangan merupakan awal untuk menemukan tambatan hati dan menjadi jalan menuju sebuah pernikahan. Sudah menjadi tradisi di Jawa ketika mencari pasangan hidup itu yang diperhatikan umumnya dari segi lahiriah seperti bibit bebet dan bobot. Ketiga hal tersebut menjadi semacam alat kalibrasi bagi orang Jawa untuk menentukan calon menantunya yang baik bagi anaknya. Penelitian ini bertujuan untuk (1) Menggali syarah hadits riwayat Imam Bukhari tentang memilih pasangan hidup menurut para Muhaditsin (2) Menggali esensi kriteria dalam memilih pasangan hidup menurut hadits riwayat Imam Bukhari (3) Mengemukakan pendapat para ahli mengenai kriteria memilih pasangan dan kaitannya dengan pendidikan pranikah (4) Mengidentifikasi Implikasi dalam memilih pasangan hidup yang terkandung dalam hadits riwayat Imam al-Bukhari terhadap pendidikan pranikah. Penelitian ini menggunakkan pendekatan kualitatif yang becirikan deskriptif analitik, dengan teknik penelitian menggunakkan metode tautsiq, metode tashih, metode takhrij, metode tarikh, metode tahlili, metode takwil ,dan metode tathbiq. Hasil penlitian mengemukakan bahwa esensi dari Hadits Riwayat Bukhari no 4700 adalah (1) Secara manusiawi seorang laki-laki atau wanita dapat tertarik oleh lawan jenis karena harta, kecantikan atau ketampanan, keturunan, dan keberagamaan.(2) Islam mengajarkan untuk mengutamakan faktor keberagamaan sebagai kriteria pemilihan pasanagan hidup dalam membangun rumah tangga. (3) Penting bagi setiap pemuda-pemudi menyadari pilar-pilar dalam rumah tangga. Adapun yang menjadi implikasi pendidikan pranikah dari hadits riwayat Bukhari tentang kriteria memilih pasangan hidup adalah sebagai berikut : (1) Tujuan Pendidikan Pranikah Dalam Menjalankan Kehidupan Berumah Tangga, (2) Manfaat Materi Pendidikan Pranikah dalam Mengatasi Problematika Kehidupan Rumah Tangga, (3) Keutamaan dalam memilih pasangan.

Аннотация: В данной статье, с опорой на сведения литературных и исторических источников эпохи, рассказывается о страницах жизни, эмиграции и вечных тем персидско-таджикской литературы в произведениях одного из талантливых, маститых и тонких поэтов XVII века Мухаммадисхака Шавката Бухорои. Ключевые слова: стихотворение, Бухара, антология, любовь, назель, Иран, Мавереуннахри, источники диван, поэзия. Annotation: In this article, based on the information of literary and historical sources of the era, it tells about the pages of life, emigration and eternal themes of Persian-Tajik literature in the works of one of the talented, venerable and subtle poets of the XVII century Muhammadiskhak Shavkat Bukhoroi. Key words: poem, Bukhara, anthology, love, nazel, Iran, Mavereunnakhri, sources of divan, poetry

Abstract—AbstrakBertato memang sudah digemari manusia sejak jaman dahulu terutama padapara Wanita. Tato sudah dikenal sejak sebekum masehi. Tujuan menggunakan tatoadalah mengekspresikan diri untuk mempunyai daya Tarik tersendiri, namun jikadikaitkan dengan keyakinan beragama terutama agama Islam bahwa bertato adalahmerupakan cara berekspresi yang salah dan menyimpang dari kudrat Allah. Saat inibertato bukan hanya dilakukan oleh orang dewasa namun sudah merebak kepadapara remaja bahkan anak-anak sudah mulai menyenangi tato walau hanya permainan dan bersifat tidak permanen (stikertempel).Tato adalah suatu gambaratau lukisan pada kulit tubuh dengancara menusuki kulit atau anggotatubuh dengan jarum halus sehinggaberdarah kemudian memasukkanzat warna atau tinta ke dalam bekastusukan itu, dan saat ini menusuknyadapat juga menggunakan mesinpembuat tato.Objek penelitian iniadalah siswa yang belajar di MadrasahTsanawiyah (Sekolah TingkatMenengah) adalah sekolah umum yangbercirikhas agama, secara umum usiarata-rata sekitar 12 s/d 16 tahun. Padausia ini perlu mendapat perhatianyang khusus agar dapat berkembangsesuai dengan perkembangannyasecara wajar. Pada masa ini remajaingin mencari jati diri dan memulaiuntuk menciptakan, mencapai danmenghasilkan, membandingkan,remaja berusaha memperolehketerampilan dan kompetensi olehkarena itu perhatian yang khusus baikdari orang tua ataupun guru di sekolahdan termasuk perhatian semua pihakdalam kaitannya dengan pergaulananak diluyar seklah dan diluar rumahkarena pengaruh pergaulan ini jugadapat mendominasi kerusakan moraldan akhlak anak.Metode penelitianyang digunakan adalah penelitiankualitatif dan juga menggunakanstudi kepustakaan (library research)dan kajian al-Quran yang berkaitandengan penggunaan tato. Penelitianini dengan menggunakan pendekatanobservasi dan wawancara yangdilakukan terhadap siswa MTS SwastaAl-Bukhary Rantauprapat, yangsekaligus sebagai lokasi penelitian.Madrasah tersebut beralamat diJalan Sempurna / Al-Bukhary No:21 Rantauprapat yang terletak di IbuKota Kabupaten Labuhabatu. Hasilwawancara dengan siswa MTS AlBukhary Ranbtauprapat diperolehgambaran bahwa anak MTs.tersebut menggunakan tato gambaradalah sebagai bentuk ekspresi diri,permainan, namun mereka tidakmengetahui bagaimana hukum bertatomenurut agama Islam.Bertato menurut ijmakulama hukumnya haram, namunbertato tidak menghalangi sampainyaair untuk membasuh tubuh sehinggawudhuk orang bertato adalah syah.Tato membuat endapan darahkental bercampur zat pwarna atautinta dan menurut ulama hukumnyaadalah najis, namun karena mudratyang besar bagi orang yang inginmembuangkan tatonya, maka solusiorang bertato adalah memperbanyakistighfar dan shalatnya syah

ABSTRAK Penelitian ini mengkaji implementasi Keputusan Munas Tajih tentang zakat profesi pada amal usaha Muhammadiyah di Kota Pontianak. Kajian ini digolongkan sebagai penelitian lapangan (field research) dengan nara sumber Pengurus Wilayah Muhammadiyah Kalimantan Barat, Pengurus Daerah Muhammadiyah Kota Pontianak, Pimpinan Amal Usaha Muhammadiyah di Kota Pontianak, dan Pengurus Lembaga Amil Zakat. Hasil kajian ini adalah bahwa kebijakan persyarikatan Muhammadiyah Wilayah Kalimantan Barat/ Derah Kota Pontianak adalah meneruskan kebijakan pemotongan gaji pegawai di amal usaha Muhammadiyah sebagai zakat, infak dan shadaqah (zis), mengeluarkan instruksi agar dana zis yang dihimpun oleh AUM diseteorkan kepada Lazismu. Pengelolaan zis ah pada AUM di Kota Pontianak, bervariasi dan mengalami perkembangtan dari waktu ke waktu. Ada yang didistribusikan secara internal, ada pula yang awalnya didistribusikan secara internal tetapi selanjutnya sudah pula didistribusikan secara eksternal. Sejak adanya instruksi Pimpinan Wilayah Muhammadiyah Kalimantan Barat, sebagian besar AUM telah menyetorkan zakat, infak, dan shadaqah kepada Lazismu yang didistribusikan untuk kebutuhan mendesak dan kegiatan produktif sesuai dengan pedoman yang dikeluarkan oleh Pimpinan Pusat Muhammadiyah. Secara umum tidak ada kendala yang dihadapi dalam implementasi keputusan Munas Tarjih pada amal usaha Muhammadiyah di Kota. Kata Kunci: zakat profesi, tarjih, amal usaha Muhammadiyah. ABSTRACTThis study examines the implementation of the Munas Tajih Decree on the profession zakat of the Muhammadiyah charity in Pontianak City. This study is classified as field research with resource from Muhammadiyah Regional Board of West Kalimantan, Muhammadiyah Regional Executive of Pontianak City, Head of Muhammadiyah Business Charity in Pontianak City, and Amil Zakat Institution Board. The result of this study is that the Muhammadiyah Regional Policy of West Kalimantan / Derah Pontianak is to continue the policy of employee salary deduction in charitable efforts of Muhammadiyah as zakat, infak and shadaqah (zis), issuing instructions to fund zis collected by AUM disetited to Lazismu. The management of zis ah in AUM in Pontianak City varies and develops from time to time. Some are internally distributed, some are initially distributed internally but are subsequently distributed externally. Since the instruction of the Muhammadiyah Regional Leadership of West Kalimantan, most AUM have deposited zakat, infaq and shadaqah to the distributed Lazismu for urgent needs and productive activities in accordance with the guidelines issued by the Muhammadiyah Central Executive. In general, there are no obstacles faced in the implementation of the Munas Tarjih decision on the Muhammadiyah business charity in the City. Keywords: zakat profesi, tarjih, Muhammadiyah charity efforts. Abubakar, Al-Yasa, Metodologi (manhaj) tarjih Muhammadiyah: Kritik dan Rekonstruksi, makalah Munas Tarjih ke-24, 29-31 Januari 2000,. Majlis Tarjih dan Pengembangan Pemikiran Islam PP Muhammadiyah..Abdullah, Amin, Perkembangan Pemikiran Islam dalam Muhammadiyah: Perspektif Tarjih Pasca Muktamar Muhammadiyah ke-43 dalam Dinamika Pemikiran Islam dan Muhammadiyah, Nurhadi M. Musawir.Abdurrahman, Asymuni, et al., Majlis Tarjih Muhammadiyah: Studi tentang Sitem dan Metode Penetapan Hukum, (Laporan Hasil Penelitian) Yogyakarta: Lembaga Research dan Survei IAIN Sunan Kalijaga.Anis, H.M. Junus, “Asal-Mula Diadakan Majlis Tarjih dalam Muhammadiyah, No. 6 tahun ke-52 Maret II 1972/syafar I-I392H.Azhar, Muhammad dan Hamim Ilyas, Wacana baru Pemikiran Keislaman di Muhammadiyah Beberapa Agenda Kajian ke Depan dalam Pengembangan Pemikiran Keislaman Muhammadiyah: Purifikasi dan Dinamisasi, Muhammad Azhar (ed) Yogyakarta: Lembaga Pengkajian dan Pengembangan Islam (LPPI), UMY, 2000, Cet. ke-1. Al-Bukhari, Sahih al-Bukhari, Juz 9, t.p, t.t, t.th.Bisri, Cik Hasan.2004. Pilar-Pilar Penelitian Hukum Islam dan Pranata Hukum Islam dan Pranata Sosial, Jakarta: PT Raja Grafindo PersadaKeputusan Menteri Agama RI. Nomor 581 Tahun 1999 Tentang Pelaksanaan Undang-Undang Nomor 38 Tahun 1999 Tentang Pengelolaan Zakat.Majlis Tarjih dan Pengembangan Pemikiran Islam, Pimpinan Pusat Muhammadiyah, Tarjih: Jurnal Tarjih dan Pengembangan Pemikiran Islam, edisi ke-1 Desember 1996.______, Keputusan Musyawarah Nasional Tarjih XXIV, 29-31 Januari 2000.______, Buku Panduan Munas Tarjih XXV, Jakarta 3-5 Rabiul Akhir 1421 H/ 5-7 Juli 2000.Pimpinan Pusat Muhammadiyah Qaidah Lajnah tarjih Muhammadiyah, SK PP Muhammadiyah Nomor 5/PP/1971.______, Berita Resmi Muhammadiyah, Nomor Khusus, Tanfidz Keputusan Muktamar Tarjih Muhammadiyah XXII, Malang, 1990.____, Berita Resmi Muhammadiyah Nomor 12/1995-2000, Tanfidz Keputusan Munas Musyawarah Nasional, XXIII Majlis Tarjih Muhammadiyah, Jumadil Akhir 1999 1420/Oktober 1999.Panduan Pimpinan Pusat Muhammadiyah tentang Lazismu, Nomor 01/PED/1.0/B/2017, 23 Jumadil Awal 1438H/20 Februari 2017Qardawi, Yusuf. 2007. Hukum Zakat. Terjemahan Salman Harun, Didin Hafidhuddin, Hasanudin, Bogor: Lintera Antara Nusa. Cetakan ke-10. Sugiyono. 2015. Metode Penelitian Pendidikan, Pendekatan Kuantitatif, Kualitatif, dan R&D. Bandung: AlfabetaUndang-Undang Republik Indonesia, Nomor 38 Tahun 1999 Tentang Pengelolaan Zakat.Undang-Undang Republik Indonesia, Nomor 23 Tahun 2011 tentang Pengelolaan Zakat.