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Academic literature on the topic 'Zakat (Islamic law)'

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Published: 25 July 2024

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Journal articles on the topic "Zakat (Islamic law)"

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Bahri, Andi. "Zakat as Tax on the Perspective of Islamic Law." HUNAFA: Jurnal Studia Islamika 14, no. 2 (December 31, 2017): 253–74. http://dx.doi.org/10.24239/jsi.v14i2.487.253-274.

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Zakat as one of the pillars in Islam with dimensions ubudiyyah, ijtimaiyyah and iqtishadiyyah. As a country with the largest Muslim population in the world, Indonesia will potential benefit in zakat management. Based on calculation, the number of Muslim population will produce more zakat to increase ummah well-being in the zakat is managed in professional and accountable ways. Majority of zakat management problems includes limited qualified human skills and human resources (HR) in zakat management. In addition, weak regulations has also resulted in slow improvment in the optimization of zakat management. As a solution to the chronic problem is to provide urgent solutions in the zakat management organization (OPZ). This includes the involvement of stakeholders (government) in regulating the mechanism of zakat management and promoting public education about the obligations of zakat contribution. The position of zakat profession in Islam has similar position with other zakat income. As the result, the most accurate term given to zakat profession is zakat income (kasab). While the position between zakat and tax, there are three arguments: First, zakat and taxes are equally paid by every taxpayer and zakat obligators. Second, a Muslim chooses either of the two instruments: paying zakat or paying taxes only. Third, a muslim chooses one between; zakat or taxes, and assume his/her choices are representative of both. If he/she pays taxes, then he/she considers the tax as zakat from his property.
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Gumelar, Rifa Ardi, and Siska Lis Sulistiani. "Analisis Pengelolaan Zakat di Pondok Modern Daarul Ilmi Menurut Hukum Islam dan UU No. 23 Tahun 2011 tentang Pengelolaan Zakat." Jurnal Riset Hukum Keluarga Islam 1, no. 1 (October 26, 2021): 31–36. http://dx.doi.org/10.29313/jrhki.v1i1.181.

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Abstract. Islam regulates zakat and its management as well as the law, the law governing zakat management is contained in Law Number 23 of 2011 concerning zakat management, which in Article 38 states that zakat management may not be carried out by any person without the approval of the authorities. Daarul Ilmi Islamic Boarding School has been carrying out zakat management activities since 2010 until now, but Daarul Ilmi Islamic Boarding School does not yet have legality from the authorities to manage zakat. This study aims to find out how to manage zakat according to Islamic law and Law Number 23 of 2011 concerning zakat management, and to find out how to manage zakat in Darul Ilmi Islamic Boarding School according to Islamic law and Law No. 23 of 2011 on zakat management. The method used in this study is juridical normative. In Islamic law, zakat management can be carried out by anyone without certain legalities, only to be appointed by a leader, but in Law Number 23 of 2011 Article 38 there must be legality or permission from the authorities, therefore Darul Islamic boarding school is appropriate or appropriate. In line with Islamic law regarding the management of zakat, but not according to Law Number 23 of 2011. Abstrak. Agama Islam mengatur mengenai zakat beserta pengelolaannya begitupun dengan UU. UU yang mengatur mengenai pengelolaan zakat terdapat pada UU No. 23 Tahun 2011 tentang pengelolaan zakat, yang mana pada Pasal 38 menyebutkan bahwa pengelolaan zakat tidak boleh dilakukan oleh sembarangan orang tanpa persetujuan dari pihak yang berwajib. Pondok Pesatren Daarul Ilmi telah melakukan kegiatan pengelolaan zakat semenjak Tahun 2010 hingga saat ini, akan tetapi Pondok Pesantren Daarul Ilmi belum mempunyai legalitas dari pihak yang berwajib untuk mengelola zakat. Penelitian ini bertujuan untuk mengetahui bagaimana pengelolaan zakat menurut hukum Islam dan UU No. 23 Tahun 2011 tentang pengelolaan zakat, serta mengetahui bagaimana pengelolaan zakat di Pondok Pesatren Darul Ilmi menurut hukum Islam dan UU No. 23 Tahun 2011 tentang pengelolaan zakat. Metode yang digunakan dalam penelitian ini adalah yuridis normatif. Didalam hukum Islam pengelolaan zakat dapat dilakukan oleh siapa saja tanpa ada legaliats tertentu hanya di tunjuk oleh seoarang pemimpin, akan tetapi didalam UU No. 23 Tahun 2011 Pasal 38 harus adanya legalitas atau izin dari pihak yang berwajib, maka dari itu pondok pesatren darul sudah sesuia atau sejalan dengan hukum Islam mengenai pengelolaan zakat, akan tetapi belum sesuai menurut UU No. 23 Tahun 2011.
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Harahab, Yulkarnain. "KESADARAN HUKUM UMAT ISLAM DI DAERAH ISTIMEWA YOGYAKARTA UNTUK MEMBAYAR ZAKAT MELALUI AMIL ZAKAT." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 28, no. 1 (February 15, 2016): 17. http://dx.doi.org/10.22146/jmh.15865.

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Based on Islamic law, paying of zakah by moslems should be done via amil zakah. According to Act Number 23 Year 2011 about Zakah Management, the amil zakah is National Amil Zakah Board (Badan Amil Zakat Nasional/BAZNAS) and Amil Zakah Institution (Lembaga Amil Zakat/LAZ). This research shows that, first, legal consciousness of Moslems in Yogyakarta Special Regency to pay zakah via Amil Zakah is less relatively, second, a factor that influence less of the legal consciousness is less understanding of Zakah Management Act, third, Zakah Management Act is not effective to increase paying zakah via amil zakah yet. Berdasarkan ketentuan Hukum Islam, pembayaran zakat oleh umat Islam seharusnya dilakukan melalui amil zakat. Amil zakat dimaksud menurut Undang-undang Nomor 23 Tahun 2011 tentang Pengelolaan Zakat adalah Badan Amil Zakat Nasional (BAZNAS) dan Lembaga Amil Zakat (LAZ). Hasil penelitian ini menunjukkan bahwa, pertama, kesadaran hukum umat Islam di Daerah Istimewa Yogyakarta untuk membayar zakat melalui amil zakat masih relatif rendah, kedua, faktor yang mempengaruhi rendahnya kesadaran hukum tersebut adalah kurangnya pemahaman umat Islam terhadap ketentuan Undang-undang Pengelolaan Zakat, ketiga, Undang-undang Pengelolaan Zakat belum efektif dalam meningkatkan pengumpulan zakat melalui amil zakat.
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4

Nurhadi, Nurhadi. "COLLECTION OF ZAKAT FOR CIVIL STATE EMPLOYEES ACCORDING TO ISLAMIC LAW AND LAW." Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) 2, no. 2 (January 31, 2020): 114–24. http://dx.doi.org/10.31538/iijse.v2i2.475.

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The history sheet reveals the development of formal legal amil zakat in Indonesia in 1968 the ratification of Minister of Religion Regulation (PMA) Number 4 of 1968 concerning the Establishment of the Amil Zakat Agency (BAZ) and PMA Number 5 of 1968 concerning the Establishment of Baitul Maal (PBM). Precisely on December 12, 1989 was issued the Instruction of the Minister of Religion (Inpres) 16/1989 concerning the Development of Zakat, Infaq and Shadaqah (PZIS). Then in 1998-1999 and 2001-2003 BAZNAS was formed with the Presidential Decree so that in 2011 the rule of zakat processing emerged namely Law Number 23 of 2011. Through this formal law the author will examine the terminology of amil zakat according to Islamic Law and Law. Amil zakat is a person who is involved or actively participates in zakat activities, starting from collecting zakat from muzaki to distributing it to mustahiq. Legal arrangements in Indonesia relating to the competence of amil zakat are very important in neglecting zakat funds and channeling them to mustahiq, but must be supported by the authorities. Islamic law considers the competence of amil zakat to be very urgent, with accountable amil. While the government is very competent in increasing Baznas income annually, supported also by the fatwa of the Indonesian Ulema Council (MUI) regarding the government's obligation to cut salaries for civil servants / ASNs to be more effective in raising zakat funds and Baznas will be more maximal in alleviating poverty and welfare of society and ummah as extension of the government to the welfare of the people.
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Hannani, Hannani, Islamul Haq, Muhammad Majdy Amiruddin, and Muhammad Haramain. "Zakat for Mama Biang in Maluku, Indonesia: Ulama Opinion on Fīsabīlillāh in the Perspective of Islamic Legal Anthropology." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 7, no. 2 (May 9, 2023): 830. http://dx.doi.org/10.22373/sjhk.v7i2.17044.

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Giving zakat to mama biang is one of the problems of zakat distribution that has attracted controversy. In the people of Negeri Iha, Maluku, the giving of zakat mama biang has become a tradition that has survived into the modern era. The purpose of this study is to study the practice of distributing zakat to Mama Biang, the opinions of tafsir scholars and the implications for Islamic law. The study uses empirical legal studies with an anthropological approach to Islamic law. While data collection techniques are in-depth interviews and literature studies. This study concluded that the controversy over the distribution of zakat mama biang occurred due to differences in scholars' interpretations of the meaning of fīsabīlillāh which had implications for differences in people's understanding of Islamic law. People who maintain the tradition of zakat mama biang understand that the distribution of zakat mama biang is in accordance with Islamic law, relying on the opinion of scholars who expand the meaning of fīsabīlillāh to include mama biang. Meanwhile, some people understand that mama biang zakat is not in accordance with Islamic law. The controversy over the distribution of zakat to mama biang also occurs because zakat is not distributed evenly to all existing asnaf, this can also trigger gaps in society. Therefore, in the perspective of legal anthropology, the practice of giving to mama biang can continue as a local tradition, but this gift can be categorized as infaq or sadaqah, not zakat. So that this can give birth to harmonious legal implications between Islamic law and adat which has become living law.
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Chandra, Muhammad Fiqih Rizqi, and Muhammad Rizky Siddiq. "Zakat for Disabilities." Invest Journal of Sharia & Economic Law 4, no. 1 (May 21, 2024): 100–119. http://dx.doi.org/10.21154/invest.v4i1.8783.

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This study aims to disclose the impact of Islamic law and Indonesian state law on organizing zakat distribution for persons with disabilities. Utilizing a descriptive comparative methodology, this study analyzes how both Islamic law and Indonesian state law influence efforts to provide zakat funds to people with disabilities in Indonesia. We examined scholarly literature, reports, articles on Fiqh Zakat, zakat distribution, the rights of people with disabilities, and regulations to obtain pertinent background knowledge. A comparative analysis assessed the impact of the similarities and differences between these laws on the right to receive zakat. The findings evaluate the contribution of zakat distribution to addressing the needs of people with disabilities from the perspectives of both Islamic law and state law. This study emphasizes the importance of protecting individuals with disabilities in various countries, including those with secular legal frameworks, as a crucial aspect of social policies. It advocates equal access to education, healthcare, and employment opportunities, fostering inclusivity and eliminating discrimination.
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Muhammad, Izlawanie. "Analysis of Zakat System in High-Income Islamic Countries." Journal of Muamalat and Islamic Finance Research 16, no. 2 (December 2, 2019): 1–11. http://dx.doi.org/10.33102/jmifr.v16i2.219.

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Many Islamic countries are facing zakat governance issues including transparency, trust, inconsistency of zakat law with al-Quran and hadith, non-compliance and bureaucracy. Despite of the ongoing issues, little is known about zakat system in Islamic countries particularly the high-income Islamic countries. The high-income Islamic countries should be exemplary models to other Islamic countries as they have unlimited resources to build a dynamic zakat system that includes participation from renowned Islamic scholars to give opinions and fatwa on zakat law and the use of modern technologies to promote transparency and compliance. This study adopts a content analysis technique to analyse zakat system in seven high-income Islamic countries – Bahrain, Brunei Darussalam, Kuwait, Oman, Qatar, Saudi Arabia and United Arab Emirates. The data of zakat governance, zakat collection, zakat distribution, transparency, use of modern technology, issues and recognitions for each country were collected and analysed. This study added value to the minimal zakat system literature in Islamic countries. It is hoped that a harmonized zakat system can be adopted by Islamic countries and a strong commitment by all Islamic countries members to help asnaf particularly those who live in the under-developed countries.
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Aristoni, Aristoni. "Integration of Sharia in Zakat Law." ZISWAF: JURNAL ZAKAT DAN WAKAF 8, no. 1 (June 15, 2021): 18. http://dx.doi.org/10.21043/ziswaf.v8i1.9099.

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<p><em>Law No</em><em>.</em><em> 23 of 2011 on </em><em>Zakat</em><em> Management, which is abbreviated as the Law </em><em>of Zakat</em><em> Management, places Islamic law as a principle for the management of zakat, which means that every zakat amil in the planning, application, and coordination of collection, allocation of resources must always be based on the regulations of Islamic law.</em><em> The aim of the writing of this article is to explain the existence of zakat in Islamic law and the law </em><em>on the management of zakat</em><em>, Law No. 23 of 2011 as an ius constitutum, and the integration of Islamic law in the law of zakat</em><em> management</em><em>. This article can be categorized as a type of research in the library. The method of approach used is a qualitative approach. In addition to a qualitative approach, a normative legal approach is also used in the discussion of this article. The data source used is secondary data, consisting of primary legal materials, secondary legal materials, and tertiary judicial materials. The results of the study show that the existence of zakat in Islamic law and the Law of Zakat Management is an important pillar in building the values of devotion to Allah SWT, justice, and community welfare. The passage of Law No. 23 of 2011 is an inseparable part of the current national legal system (ius constitutum) and the integration of Islamic law in the law of zakat</em><em> management </em><em>is reflected in the preamble and in the provisions of Clause 2 of Law No. 23 of 2011 which lay down Islamic law as a principle for the management of Zakat.</em></p><p><em><br /></em><strong><em></em></strong></p>
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Judijanto, Loso. "Implementation of Zakat Law in Empowering the Islamic Community's Economy in Indonesia." Easta Journal Law and Human Rights 2, no. 03 (June 28, 2024): 136–46. http://dx.doi.org/10.58812/eslhr.v2i03.281.

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This research investigates the implementation of Zakat law in Indonesia and its implications for empowering the Islamic community's economy. Zakat, an obligatory form of almsgiving in Islam, holds significant importance in Islamic finance and social welfare systems. The study utilizes qualitative research methods, including interviews, focus groups, and content analysis, to explore the challenges and opportunities in implementing Zakat law and its impact on economic empowerment. Key findings highlight the importance of governance, transparency, and accountability in Zakat administration, as well as the role of Zakat in poverty alleviation, livelihood enhancement, and community development. The study provides actionable recommendations for enhancing the effectiveness of Zakat administration and promoting sustainable economic development within the Islamic framework in Indonesia.
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Hafriza, Raja Hesti, Firdaus M.H, and Ahmad Chuzairi. "MANAJEMEN ZAKAT SEBAGAI PENYEIMBANG PEREKONOMIAN UMAT." PERADA 1, no. 1 (June 27, 2018): 45–58. http://dx.doi.org/10.35961/perada.v1i1.6.

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Zakah is one of the alternative solutions to reduce poverty. Besides being a pillar of Islam, zakah is able to resolve the social problems of Muslim society. The social condition of society today is still in the poverty line. So many people live with shortages. Therefore, zakah can solve the problem if it is implemented in a good management. From several related studies, the researcher tried to reconstruct some ideas that were spread. The results of this study indicates that Islamic management patterns are very different with conventional management. So that Islamic management must be a standard in the practice of zakah management carried out by zakah management organization. They should be conducted with the principles of faith, leadership, management and good administration. With Islamic management standards, zakat will be able to be collected, managed, utilized and distributed based on the conditions of Islamic law.
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Dissertations / Theses on the topic "Zakat (Islamic law)"

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Allami, Abdullah Wahib. "Principalizing Islamic Zakat as a system of taxation." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/12238.

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This thesis examines the problems of implementation of the Islamic “zakat” as a system of taxation. In doing so, it seeks to establish coherent and consistent principles for zakat assessment, collection and disbursement, and to measure the Saudi zakat system against these principles. The Kingdom of Saudi Arabia is regarded as the cradle of Islam and it would therefore have been expected that Saudi Arabia would implement zakat correctly. However, this thesis argues that the current implementation of zakat in the Saudi legal system is fundamentally flawed, because it does not comply with a significant proportion of the fundamental principles of zakat. This thesis highlights the problems inherent in Saudi Arabia’s arguably excessive reliance on fatwas for the implementation of zakat. It is argued that these fatwas have rendered contemporary practice of zakat distant from the fundamental principles of zakat. This issue is examined with reference to original sources on zakat (Quranic verses and related statements by the Prophet Muhammad), and Islamic jurisprudence generally. The contention herein will be that the Zakat Regulation in Saudi Arabia requires reform in accordance with the principles identified in this thesis. This thesis begins by examining the concept and principles of zakat, and then establishes the principles of zakat collection, zakat application and zakat disbursement, the zakat practice in Saudi Arabia and its problems, and finally offers recommendations that would render Saudi law conformant with zakat principles.
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Wan, Ahmad Wan Marhaini. "Zakat investment in Malaysia : a study of contemporary policy and practice in relation to Shari'a." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/7550.

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Zakat is an obligatory payment that a free and rational Muslim who owns a certain amount of wealth has to observe. The idea of zakat investment was initiated by the belief that providing the poor and needy with a non-substantial amount of fund that is mostly used to pay for their consumption is not enough to tackle poverty. Collection of zakat itself also has been shown insufficient even to provide them with a subsistence level of income. Muslim scholars suggest a long-term measure involving the investment of zakat that not only supplement the poor with a stream of income that is more consistent and continuous, equip them with the opportunity for equity participation or provide them with projects that help improve their livelihood but also provide a source of revenue to fund overall Muslim economic development. However, Muslim scholars found that investment of zakat may make the payment legally vulnerable from the Shari>ca (Islamic law) point of view. Thus, many fatwa>s and views have been expressed by the Muslim scholars as guidelines to ensure that the investment activities conform to Shari>ca. This study examines contemporary policy and practice in the management of zakat investment in Malaysia, particularly at two zakat institutions: Majlis Agama Islam Wilayah Persekutuan and Lembaga Zakat Selangor. These two institutions are selected because they are the most vibrant zakat institutions in the country in terms of zakat revenue and they also are the most active in investing zakat. Given the many background complaints about the institutions’ inefficiencies in managing zakat particularly the large amount of undistributed zakat, it is thus pertinent to analyze the compliancy of these investment activities with the principles and purposes of zakat. The study finds that these institutions accordingly have moulded their investment activities not only to observe the principles of zakat but also according to the modern changes in the administration of zakat in the country as well as to cater for the recipients’ current needs. The study also finds that various policies have been set up to guide the management of these investment activities. Still, there remain numerous possibilities for improving these further.
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Daly, Marwa El. "Challenges and potentials of channeling local philanthropy towards development and aocial justice and the role of waqf (Islamic and Arab-civic endowments) in building community foundations." Doctoral thesis, Humboldt-Universität zu Berlin, Philosophische Fakultät III, 2012. http://dx.doi.org/10.18452/16511.

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Diese Arbeit bietet eine solide theoretische Grundlage zu Philanthropie und religiös motivierten Spendenaktivitäten und deren Einfluss auf Wohltätigkeitstrends, Entwicklungszusammenarbeit und einer auf dem Gedanken der sozialen Gerechtigkeit beruhenden Philanthropie. Untersucht werden dafür die Strukturen religiös motivierte Spenden, für die in der islamischen Tradition die Begriffe „zakat“, „Waqf“ oder im Plural auch „awqaf-“ oder „Sadaqa“ verwendet werden, der christliche Begriff dafür lautet „tithes“ oder „ushour“. Aufbauend auf diesem theoretischen Rahmenwerk analysiert die qualitative und quantitative Feldstudie auf nationaler Ebene, wie die ägyptische Öffentlichkeit Philanthropie, soziale Gerechtigkeit, Menschenrechte, Spenden, Freiwilligenarbeit und andere Konzepte des zivilgesellschaftlichen Engagements wahrnimmt. Um eine umfassende und repräsentative Datengrundlage zu erhalten, wurden 2000 Haushalte, 200 zivilgesellschaftliche Organisationen erfasst, sowie Spender, Empfänger, religiöse Wohltäter und andere Akteure interviewt. Die so gewonnen Erkenntnisse lassen aussagekräftige Aufschlüsse über philanthropische Trends zu. Erstmals wird so auch eine finanzielle Einschätzung und Bewertung der Aktivitäten im lokalen Wohltätigkeitsbereich möglich, die sich auf mehr als eine Billion US-Dollar beziffern lassen. Die Erhebung weist nach, dass gemessen an den Pro-Kopf-Aufwendungen die privaten Spendenaktivitäten weitaus wichtiger sind als auswärtige wirtschaftliche Hilfe für Ägypten. Das wiederum lässt Rückschlüsse zu, welche Bedeutung lokale Wohltätigkeit erlangen kann, wenn sie richtig gesteuert wird und nicht wie bislang oft im Teufelskreis von ad-hoc-Spenden oder Hilfen von Privatperson an Privatperson gefangen ist. Die Studie stellt außerdem eine Verbindung her zwischen lokalen Wohltätigkeits-Mechanismen, die meist auf religiösen und kulturellen Werten beruhen, und modernen Strukturen, wie etwa Gemeinde-Stiftungen oder Gemeinde-„waqf“, innerhalb derer die Spenden eine nachhaltige Veränderung bewirken können. Daher bietet diese Arbeit also eine umfassende wissenschaftliche Grundlage, die nicht nur ein besseres Verständnis, sondern auch den nachhaltiger Aus- und Aufbau lokaler Wohltätigkeitsstrukturen in Ägypten ermöglicht. Zentral ist dabei vor allem die Rolle lokaler, individueller Spenden, die beispielsweise für Stiftungen auf der Gemeindeebene eingesetzt, wesentlich zu einer nachhaltigen Entwicklung beitragen könnten – und das nicht nur in Ägypten, sondern in der gesamten arabischen Region. Als konkretes Ergebnis dieser Arbeit, wurde ein innovatives Modell entwickelt, dass neben den wissenschaftlichen Daten das Konzept der „waqf“ berücksichtigt. Der Wissenschaftlerin und einem engagierten Vorstand ist es auf dieser Grundlage gelungen, die Waqfeyat al Maadi Community Foundation (WMCF) zu gründen, die nicht nur ein Modell für eine Bürgerstiftung ist, sondern auch das tradierte Konzept der „waqf“ als praktikable und verbürgte Wohlstätigkeitsstruktur sinnvoll weiterentwickelt.
This work provides a solid theoretical base on philanthropy, religious giving (Islamic zakat, ‘ushour, Waqf -plural: awqaf-, Sadaqa and Christian tithes or ‘ushour), and their implications on giving trends, development work, social justice philanthropy. The field study (quantitative and qualitative) that supports the theoretical framework reflects at a national level the Egyptian public’s perceptions on philanthropy, social justice, human rights, giving and volunteering and other concepts that determine the peoples’ civic engagement. The statistics cover 2000 households, 200 Civil Society Organizations distributed all over Egypt and interviews donors, recipients, religious people and other stakeholders. The numbers reflect philanthropic trends and for the first time provide a monetary estimate of local philanthropy of over USD 1 Billion annually. The survey proves that the per capita share of philanthropy outweighs the per capita share of foreign economic assistance to Egypt, which implies the significance of local giving if properly channeled, and not as it is actually consumed in the vicious circle of ad-hoc, person to person charity. In addition, the study relates local giving mechanisms derived from religion and culture to modern actual structures, like community foundations or community waqf that could bring about sustainable change in the communities. In sum, the work provides a comprehensive scientific base to help understand- and build on local philanthropy in Egypt. It explores the role that local individual giving could play in achieving sustainable development and building a new wave of community foundations not only in Egypt but in the Arab region at large. As a tangible result of this thesis, an innovative model that revives the concept of waqf and builds on the study’s results was created by the researcher and a dedicated board of trustees who succeeded in establishing Waqfeyat al Maadi Community Foundation (WMCF) that not only introduces the community foundation model to Egypt, but revives and modernizes the waqf as a practical authentic philanthropic structure.
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Books on the topic "Zakat (Islamic law)"

1

Mahmood Zuhdi bin Hj. Abdul Majid. Pengurusan zakat. Kuala Lumpur: Dewan Bahasa dan Pustaka, 2003.

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Anshori, Abdul Ghofur. Hukum dan pemberdayaan zakat: Upaya sinergis wajib zakat dan pajak di Indonesia. Yogyakarta: Pilar Media, 2006.

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Indonesia, Majelis Ulama. Himpunan fatwa zakat MUI: Kompilasi fatwa MUI tentang masalah zakat. Jakarta]: Badan Amil zakat Nasional, 2011.

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Fakhruddin. Fiqh & manajemen zakat di Indonesia. Malang: UIN Malang Press, 2008.

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Permono, Sjechul Hadi. Sumber-sumber penggalian zakat. Jakarta: Pustaka Firdaus, 1993.

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Fiqh al-taqdīr fī ḥisāb al-zakāh: Dirāsah taʼṣīlīyah taṭbīqīyah li-manhajīyat al-taḥarrī wa-al-taqrīb fī zakāt sharikāt al-musāhamah. al-Riyāḍ: al-Hayʼah al-ʻĀmmah lil-Zakāh wa-al-Dakhl, 2020.

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ʻAlī, Nājī al-Shirbīnī. Kayfa tuqaddiru wa-tuʾaddī zakāt amwālik? [Cairo]: Yuṭlabu min N. Sh. ʻAlī, 1986.

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Athar al-dīn fī al-zakāh. al-Dammām: Dār Ibn al-Jawzī, 2008.

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Rubaydī, Muḥammad ibn Yūsuf. Maṣārif al-zakāh fī al-Islām. 8th ed. Ṣanʻāʼ: al-Muntadá al-Jāmiʻī lil-Nashr wa-al-Tawzīʻ, 2002.

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ʻAt̤shān, Ṣāliḥ Muḥammad. Da zakāt har aṛkhīz masāʼil. Kandahār: Mudas̲s̲ar Qirt̤ās aw Kitāb Ploranżay, 2011.

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Book chapters on the topic "Zakat (Islamic law)"

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Alfitri. "Imposing Corporate Zakat." In Islamic Law and Society in Indonesia, 93–116. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-6.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 119–45. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-8.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 169–94. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-10.

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Alfitri. "Compliance with Corporate Zakat." In Islamic Law and Society in Indonesia, 146–68. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-9.

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Alfitri. "Interpreting Corporate Zakat: MUI and Islamic Authority." In Islamic Law and Society in Indonesia, 65–92. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003183112-5.

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Richardson, Gail. "Islamic Law and Zakat:." In Islam and Social Policy, 156–80. Vanderbilt University Press, 2004. http://dx.doi.org/10.2307/j.ctv17vf6q5.7.

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Benthall, Jonathan. "An unholy tangle: Boim versus the Holy Land Foundation." In Islamic Charities and Islamic Humanism in Troubled Times. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9781784993085.003.0007.

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This chapter, originally published in a law journal (the UCLA Journal of Near Eastern and Islamic Law), follows up the issue of the Palestinian zakat committees which was discussed in Chapter 5. It describes a civil action launched in the US courts by the family of David Boim, a boy of seventeen, who was killed by Palestinians in a drive-by shooting in the West Bank in 1996. The family, being unable to sue either two alleged murderers or Hamas (as the presumed instigator of the attacks) sued the Holy Land Foundation on the grounds that it had remitted funds to zakat committees, held to be façades for Hamas. The Court of Appeals for the Seventh Circuit found in favour of the Boims, by a majority. The majority decision was written by Judge Richard Posner. The controversial principles in US law of “material support for terrorism” and “fungibility” (i.e. transferability) of assets are discussed here. It is argued that the Court did not give enough attention to making clear its commitment to fairness, while the minority opinion was unimpeachable.
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Younus, Tareq Shareef, and Reyaz Ahmad. "Zakat Management and Economic Sustainability." In Advances in Electronic Government, Digital Divide, and Regional Development, 108–19. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-3452-6.ch008.

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The chapter is an attempt to correlate the subject of zakat as an Islamic duty with sustainable development in all aspects such as economic, social, and other types of sustainability. The chapter deals with a set of interrelated topics to form an integrated knowledge theme on the subject of zakat. Clear distinctions are provided between the idiomatic meaning of zakat and other terms that suggest that it is similar. These terms include zakat, charity, donations, taxes, and other terms. The explanations in this chapter are addressed based on the categories of Islamic law. The information contained in this chapter has been documented according to the principles of Sharia as well as the scientific sources that have approved in the Sharia databases. The chapter also dealt with the latest experiences and practical practices of zakat and its management, represented by the smart and advanced experience in the UAE. It is worth mentioning that the UAE experience has integrated the latest smart and electronic methods in the management of zakat funds.
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Raimi, Lukman, and Abdussalam Aljadani. "Enriching Organisational Knowledge of Corporate Social Responsibility From the Traditional African-Nigerian and Islamic Religion Perspectives." In Research Anthology on Business Law, Policy, and Social Responsibility, 488–502. IGI Global, 2023. http://dx.doi.org/10.4018/979-8-3693-2045-7.ch026.

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This paper examines organisational knowledge of corporate social responsibility (CSR) from the African-Nigerian and Islamic Religion Perspectives in order to enrich the American-European perspectives, that have dominated the academic landscape. Exploiting the Hermeneutics Theory of Interpretation, this research adopts a qualitative research method by extracting new meanings and themes from non-Western texts and scholarly works on CSR. The paper found that CSR had long existed in the philosophies of Africans and Islam as Ubuntu, Omoluwabi, Communal Solidarity, Zakat, Sadaqat and Waqf. The African-Islamic perspectives of CSR correlate with the American-European perspectives that have dominated the academic landscape. The findings therefore demystified the widely-held view that CSR is a new organisational knowledge in Africa and the Muslim World. Rather CSR had been entrenched in the cultural norms of Africans and Muslims, although with different names. The paper has enriched organisational knowledge, by providing an integrated understanding of CSR across three perspectives.
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Hassan, Rusni, Wan Amirah Naimah Wan Ismail, and Zariah Abu Samah. "The Centralized Zakat Management System in Solving Zakat Management Issues in Malaysia." In Handbook of Research on Islamic Social Finance and Economic Recovery After a Global Health Crisis, 107–25. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-6811-8.ch007.

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Zakat is the third pillar of Islam and often associated as a tool to alleviate poverty. Proper execution, processes, and management of zakat from collection to distribution of zakat should result in the alleviation of poverty and improvement in quality of life for the less fortunate. However, in a Muslim majority country such as Malaysia, where not only is zakat collected regularly, with multiple zakat bodies taking on the role of managing zakat, the issue of poverty remains. This indicates a flaw within the existing zakat management system whereby there is either a lag between the funds collected and funds distributed, or the zakat management is inefficient. The chapter studies the current practices of zakat collection and disbursement in Malaysia while highlighting the relevant issues. Subsequently, developing a conceptual framework of a centralised zakat management through the enhancement of IT infrastructure. The main objective of the proposed framework is to improve the efficiency of the zakat collection and disbursement by establishing a consolidated database which will be accessible by all zakat authorities and creating strategic partnership with relevant authorities and organisations. These steps will promote the sharing of information, verification of information, and reduce the number of redundancy and conflicting information of zakat recipients. Ultimately, the end goal is to shorten the transaction time of funds from contributors to recipients through a systematic and orderly manner.
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Conference papers on the topic "Zakat (Islamic law)"

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Sarniti and Wirdyaningsih. "Optimization of Hajj Fund Management in Indonesia with Productive Zakat." In International Conference on Law, Governance and Islamic Society (ICOLGIS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.205.

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Alfitri, Dr. "Why Do Companies Pay Their Alms Tax (Zakat)? Case Studies Of Compliance With Corporate Zakat Obligation In Islamic Commercial Banks In Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.6.

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Tálos, Lívia, Gyöngyi Bánkuti, and Jozsef Varga. "The Analysis of the Turkish Islamic Banking System Between 2005 and 2014." In International Conference on Eurasian Economies. Eurasian Economists Association, 2016. http://dx.doi.org/10.36880/c07.01803.

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Islamic banking is a banking system that is based on the principles of sharia or Islamic law. The principles of Islamic finance forbid interest - this is commonly known as riba - charity (zakat), forbid high risk (gharar), forbid some transactions like gambling, and are based on PLS (Profit-Loss Share). The most important concept is that both charging and receiving interest are strictly forbidden; money may not generate profits. Islamic banks have largely survived the global economic crisis intact and they offer a safer operation than conventional banks. CAMEL analysis is a supervisory rating system to classify a bank's overall condition according to Capital (C), Assets (A), Management (M), Earnings (E) and Liquidity (L). In the analysis a variety of indicators were calculated based on data from the annual reports. The results of the four banks were averaged separately, then classified (1 = good, 2 = adequate, 3 = satisfactory, 4 = acceptable, 5 = unacceptable) according to the desired criteria, the changes over the years and the relative values of the four banks.
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