Artykuły w czasopismach: „Zakat (Islamic law)”

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Bahri, Andi. "Zakat as Tax on the Perspective of Islamic Law". HUNAFA: Jurnal Studia Islamika 14, nr 2 (31.12.2017): 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, i 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, nr 1 (26.10.2021): 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, nr 1 (15.02.2016): 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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Nurhadi, Nurhadi. "COLLECTION OF ZAKAT FOR CIVIL STATE EMPLOYEES ACCORDING TO ISLAMIC LAW AND LAW". Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) 2, nr 2 (31.01.2020): 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 i 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, nr 2 (9.05.2023): 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, i Muhammad Rizky Siddiq. "Zakat for Disabilities". Invest Journal of Sharia & Economic Law 4, nr 1 (21.05.2024): 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, nr 2 (2.12.2019): 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, nr 1 (15.06.2021): 18. http://dx.doi.org/10.21043/ziswaf.v8i1.9099.

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Law No. 23 of 2011 on Zakat Management, which is abbreviated as the Law of Zakat 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. The aim of the writing of this article is to explain the existence of zakat in Islamic law and the law on the management of zakat, Law No. 23 of 2011 as an ius constitutum, and the integration of Islamic law in the law of zakat management. 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 management 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.

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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, nr 03 (28.06.2024): 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 i Ahmad Chuzairi. "MANAJEMEN ZAKAT SEBAGAI PENYEIMBANG PEREKONOMIAN UMAT". PERADA 1, nr 1 (27.06.2018): 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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Hafizah, Amelia. "Gifts as Object of Zakat in a Review of Positive Law and Islamic Law in Indonesia". Interdisciplinary Explorations in Research Journal 2, nr 1 (18.03.2024): 465–71. http://dx.doi.org/10.62976/ierj.v2i1.455.

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Abstract This research was motivated by the rise of gift zakat along with the rise of professional zakat today. As we know gifts are gifts from one person to someone else because of affection, achievements or bonuses from the results of our hard work. Some opinions say that zakat gifts have no nisab and are issued when getting without waiting for the haul. Therefore, this study aims to find out whether there are laws or propositions that can analogize gifts as objects of zakat. This research uses a type of normative legal research using a statutory approach and a conceptual approach. The data collection that the author did through literature studies, secondary legal materials that the author used includes, the Qur'an and hadith, the Compilation of Sharia Economic Law, Fatwa DSN MUI No. 3 of 2003 concerning Zakat Income and Law No. 23 of 2011 concerning Zakat Management. The primary legal material is a legal source that is not directly related to the object of research but only as a support. The results showed that in positive law, referring to article 4 paragraph 2 letter h of Law No. 23 of 2011 concerning zakat management, the gift zakat obtained from holiday allowances is included in the assets that must be zakat because it is analogous to mall zakat in the form of income and services, if the gift has reached nisab and is fully owned. In Islamic law that has been mentioned in surah Al-Baqarah verse 267, hadith narrated by At-Tarmuzi and Ibn Majah, Compilation of Sharia Economic Law Chapter III article 678 and Fatwa DSN MUI No. 3 of 2003 concerning Zakat Income, which if the gift is obtained in a halal way, can be owned, used and has reached with nisab then it has been included in the requirements of property as an object of zakat, for which 2.5% zakat must be issued. Keywords: Zakat, Gifts, Positive Law, Islamic Law Abstrak Abstrak Penelitian ini dilatarbelakangi oleh maraknya zakat hadiah seiring dengan maraknya zakat profesi pada zaman sekarang. Sebagaimana yang kita ketahui hadiah adalah pemberian dari seseorang kepada seseorang lain karena kasih sayang, prestasi ataupun bonus dari hasil kerja keras kita. Beberapa pendapat mengatakan bahwa zakat hadiah tidak memiliki nisab dan dikeluarkan ketika mendapatkan tanpa menunggu haul. Maka dari itu penelitian ini bertujuan untuk mengetahui apakah ada Undang-Undang ataupun dalil-dalil yang dapat menganalogikan hadiah sebagai objek zakat. Penelitian ini menggunakan jenis penelitian hukum normatif dengan menggunakan pendekatan perundang-undangan (Statue Approach) dan pendekatan konseptual (Conseptual Approach). Pengumpulan data yang penulis lakukan melalui studi kepustakaan (library research), bahan hukum sekunder yang penulis gunakan meliputi, Al-Qur’an dan hadis, Kompilasi Hukum Ekonomi Syariah, Fatwa DSN MUI No 3 Tahun 2003 Tentang Zakat Penghasilan dan Undang-Undang No 23 Tahun 2011 Tentang Pengelolaan Zakat. Adapun bahan hukum primer yaitu sumber hukum yang tidak berhubungan langsung dengan objek penelitian tetapi hanya sebagai pendukung. Hasil penelitian menunjukkan dalam hukum positif, merujuk pada pasal 4 ayat 2 huruf h Undang-Undang No 23 Tahun 2011 Tentang pengelolaan zakat, maka zakat hadiah yang didapatkan dari tunjangan hari raya termasuk dalam harta yang wajib zakat karena dianalogikan dengan zakat mal yang berupa pendapatan dan jasa, apabila hadiah tersebut telah mencapai nisab dan dimilikinya secara penuh. Dalam hukum Islam yang telah disebutkan dalam surah Al-Baqarah ayat 267, hadis yang diriwayatkan oleh At-Tarmuzi dan Ibn Majah, Kompilasi Hukum Ekonomi Syariah Bab III pasal 678 dan Fatwa DSN MUI No 3 Tahun 2003 Tentang Zakat Penghasilan, yang apabila hadiah tersebut didapatkan dengan cara yang halal, dapat dimiliki, digunakan dan telah mencapai dengan nisab maka telah termasuk dalam syarat harta sebagai objek zakat, yang mana wajib dikeluarkan zakatnya sebesar 2,5%. Kata Kunci : Zakat, Hadiah, Hukum Positif, Hukum Islam

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Musaffa, Muhamad Ulul Albab, Dakum Dakum, Ahmad Hujaj Nurrohim i Muhammad Rosyad Sudrajad. "Study the Philosophy of Islamic Law in Determination Percentage of Zakat Mal". Az-Zarqa': Jurnal Hukum Bisnis Islam 14, nr 1 (29.06.2022): 19. http://dx.doi.org/10.14421/azzarqa.v14i1.2589.

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Abstract: The issue of zakat in today's society is very complex and dynamic. Zakat, which is expected to be an instrument of economic empowerment of the people, must be able to explore its potential. One of the potentials of zakat that can be hope in the development of the Islamic economy is the determination of the percentage of zakat dynamically. This is interesting because the percentage of zakat is considered by some academics to be a fixed thing (tsubut) and cannot be changed, but is that true? And how is the actual determination of the percentage of zakat at the time of the prophet by looking at the socio-historical at that time? Then how is the percentage of zakat contextualized in the current era? This article is a normative-philosophical study, and it is library research using an Islamic legal philosophy approach to the percentage of zakat in this modern era. The result of this article is that the percentage of zakat is not standard (tsubut). Several narrations have implications for scholars' opinion that the percentage of zakat is seen from the masaqah in getting it and is evidence that zakat is dynamic. This is following al-Qarafi's opinion, namely by positioning the prophet Muhammad when setting the zakat percentage policy, not as a messenger of God but rather as a leader in regulating the policies of his people.Abstrak: Isu zakat dalam masyarakat saat ini sangat kompleks dan dinamis. Zakat yang diharapkan menjadi instrumen pemberdayaan ekonomi umat harus mampu menggali potensinya. Salah satu potensi zakat yang dapat diharapkan dalam pengembangan ekonomi Islam adalah penentuan persentase zakat secara dinamis. Hal ini menarik karena persentase zakat dianggap oleh sebagian akademisi sebagai hal yang tetap (tsubut) dan tidak dapat diubah, namun apakah itu benar? Dan bagaimana sebenarnya penentuan persentase zakat pada masa nabi dengan melihat sosio-historis pada saat itu? Lalu bagaimana konteks persentase zakat di era saat ini? Artikel ini merupakan kajian normatif-filosofis, dan merupakan penelitian kepustakaan dengan menggunakan pendekatan filsafat hukum Islam terhadap persentase zakat di era modern ini. Hasil dari pasal ini adalah prosentase zakat tidak baku (tsubut). Beberapa riwayat berimplikasi pada pendapat ulama bahwa persentase zakat dilihat dari masaqah yang mendapatkannya dan merupakan bukti bahwa zakat itu dinamis. Hal ini sesuai dengan pendapat al-Qarafi, yaitu dengan memposisikan Nabi Muhammad SAW dalam menetapkan kebijakan persentase zakat, bukan sebagai utusan Allah melainkan sebagai pemimpin dalam mengatur kebijakan umatnya.

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Aisyah, Aisyah, Fakina Herliani i Sopian Sopian. "Analisis UU Nomor 23 Tahun 2011 Tentang Pengelolaan Zakat (Perspektif Sosial dan Politik Hukum)". Al-Qisthu: Jurnal Kajian Ilmu-ilmu Hukum 18, nr 2 (29.06.2020): 37. http://dx.doi.org/10.32694/010870.

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Zakat is a religious institution that aims to improve justice and welfare of the community so it needs to be regulated to increase the effectiveness and efficienty, zakat must be managed in an institutionalized manner in accordance with Islamic law. Management of zakat is the activity of planning, implementing, and coordinating the collection, distribution and utilization of zakat. Zakat itself means property that must be issued by a Muslim or business entity to be given to those entitled to receive it in accordance with Islamic law. UU No. 23 / 2011 is a regulation governing Zakat Management which cannot be separated from the social and political influence of the law.

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Emzaed, Ali Murtadho, Kamsi Kamsi i Ali Akhbar Abaib Mas Rabbani Lubis. "THE A Politics of Recognition: The Legislation of Zakat Law in a Transition of New Order and Reform Era". Ulumuna 24, nr 2 (31.12.2020): 320–47. http://dx.doi.org/10.20414/ujis.v24i2.404.

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This article discusses Islamic civilians' struggles in gaining recognition of ‘positivization’ of Zakat Law No. 38/1999 and analyzes dynamics of relations between religion and the state in Indonesia. A period of democratic transition from Suharto to B.J. Habibie (Reform era 1998) marked an entry point for a new phase of state juridical recognition to Islamic law. In this paper, the dynamics of political recognition of zakat law are elucidated from a historical-critical analysis. The findings are twofold. Firstly, the zakat law was enacted during B.J. Habibie’s administration, where waves of democratization began. Secondly, the Islamic civilians played an important role in institutionalizing zakat and providing political support for the Ministry of Religion's efforts in proposing Zakat Management Bill (RUUPZ) to the House of Representatives. The state acknowledged multicultural society by adopting their living religious law whose application does not threaten the nation's unity.

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Emzaed, Ali Murtadho, Ibnu Elmi AS Pelu i Shakhzod Tokhirov. "Islamic Law Legislation in Indonesia: Anomalies of the Relationship between Political Configuration and Zakat Legal Product during the Reform Era". Al-Manahij: Jurnal Kajian Hukum Islam 17, nr 1 (29.05.2023): 97–112. http://dx.doi.org/10.24090/mnh.v17i1.7815.

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This article discusses the anomaly of democratic political configuration relation that produces conservative zakat law product in Law Number 23 Year 2011 on Zakat Management. Zakat law has experienced the positivation of Islamic law through what is called the legislative process in the House of Representatives. Through its stipulation, it actually led to rejection from Muslim civil society groups. This rejection is an indication that the law is not responsive to civil society. This research is normative juridical with a political approach to law that places legislation as a political product. Edward W. Soja’s spatial justice theory is used to analyze this issue. The findings of this research are, first, the anomaly of political configuration relations towards zakat law products occurs because of the still entrenched character of executive dominance in making zakat law in the DPR. Second, to produce a responsive law, it must provide space for spatial justice through the participation of Islamic civil society in making zakat law.

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Kamaruddin, Misbahuddin, Suprijati Sarib i Syamsul Darlis. "Disorientasi Zakat Cultural-Based Deviance on Islamic Law; Zakat Tekke Wale’ Spending in Basala, Konawe, Southeast Sulawesi, Indonesia". AL-IHKAM: Jurnal Hukum & Pranata Sosial 18, nr 2 (9.01.2024): 568–90. http://dx.doi.org/10.19105/al-lhkam.v18i2.10150.

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Owners of swallow's nest in Basala District, South Konawe Regency give zakat of tekke wale' (swallow's nest) using gold zakat rate. This implies deviation from Islamic law and striking difference from the provisions of zakat law formulated by most Muslim scholars. This research aims to reveal the business phenomenon and practice of tekke wale' zakat spending, the factors beyond preference to use zakat with gold rate as well as culture-based deviations on Islamic law regarding this specific practice of zakat. This research is qualitative with an empirical-normative approach which includes interviews with swallow nest owners, community leaders, and religious leaders. Besides, it involves literature review to gather the data. The research shows that swallow nest business is a relatively new livelihood for local people so they have no definite guidance on how to spend the zakat. Their preference using gold zakat rate are due to five factors, ranging from lack of knowledge, assumption that swallow's nest is not a part of agricultural business, easy calculation in giving zakat using gold rate, following the previous swallow's nest owners, to easiness to determine the zakat recipients and spending period. Meanwhile, three forms of deviation from Islamic law existing at the practice urges the specific legal product concerning this specific commodity.

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Budaya, Adang, i Syamsuddin Ali Nasution. "PENGEMBANGAN MANDATORI ZAKAT DALAM SISTEM ZAKAT DI INDONESIA". JURNAL ILMIAH LIVING LAW 13, nr 1 (23.04.2021): 1. http://dx.doi.org/10.30997/jill.v13i1.3036.

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Indonesia is a country with the most Muslim population in the world. According to Global religius future, at the beginning of 2020, 87% of its citizens were Muslims or around 209.12 million people. This is very potential for the development of zakat in Indonesia. Because basically, muzakki will still be there every year or month so that economic sustainability will be maintained and sustainable. Zakat has three fundamental functions, namely to purify the soul, blessing fortune and as an expression of social care for others. Zakat is a mandatory command of God to Muslims stated in the Qur'an and the Hadith of the Prophet Muhammad. The pillars of Islam as the five foundations of Islamic identity, are the driving force in increasing piety. Coupled with the six pillars of faith as a basic manifestation of our faith in Allah Subhanahu Wa Ta'aalaa. However, what remains a problem is that Indonesia, with the status of the largest Muslim country in the world, has not been able to break the zakat into a source of state income as well as taxes. Zakat is still voluntary. While the 2011 Zakat Law No. 23 concerning the Management of Zakat only requires amil and its management procedures, which must follow the guidelines of Islamic law.Keywords : Zakat; Sharia; Islamic Law.

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Mohd Kashim, Mohd Izhar Ariff, Nurul Ilyana Mud Adnan, Hafizuddin Muhd Adnan i Nurul Izwah Muhd Adnan. "Law Enforcement Principle in Islamic Ruling on Zakat Distribution to Transexuals, Prostitutes and Gigolos". Malaysian Journal of Social Sciences and Humanities (MJSSH) 6, nr 6 (10.06.2021): 215–24. http://dx.doi.org/10.47405/mjssh.v6i6.794.

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Surah al-Taubah Verse 60 mention that there are eight eligible persons to receive Zakat. They are the poor and the needy, amil (those employed to collect zakah), muallaf (those bringing hearts together for Islam), al-riqab (those in captives or slaves), al-gharimin (those in debt), fi sabilillah (those in the cause [way] of Allah) and ibn sabil (the [stranded] traveller). Al-riqab is the fifth from eight eligible persons to receive Zakat. Currently, the provision of zakat to the al-riqab (slave) is allocated into other asnaf as the slave is not existed in Malaysia. However, there are several states such as Selangor, Negeri Sembilan, Terengganu and Melaka have broadened the definition of al-riqab to individuals who wish to come out of the shackles of ignorance and social problems. The individuals are transsexuals, prostitutes and gigolos. However, some of other states rejected the fatwa of these states. This article is aimed to identifying the nature of the transsexuals, prostitutes and gigolos who are included in the al-riqab group. It is also intended to analyze the principles in law enforcement of this group (transsexuals, prostitutes and gigolos) which is categorized as al-riqab. This research uses the document analysis method such as Tafsir books, fiqh of four Sects and journals. Data is analyzed through thematic content analysis. The result shows the transsexuals, prostitutes and gigolos qualified to be considered to receive zakat aid under al-riqab. However, it must be based on the criteria and conditions stipulated by the country. The fatwa is designed to ensure that they are able to get out of the crisis and continue to live in a better life. In addition, it is also intended to ensure the asnaf of zakat in the al-Quran testimonial remains relevant at all times. Therefore, the zakat management in Malaysia should undertake the provision of al-riqab systematically and well organized to avoid any conflicts with Islamic principles. This will be uphold the dignity of the zakat institutions and Islam as a religion of Rahmatan lil Alamin.

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Muhammad Taufan Djafri, Hendra Wijaya i Syamsul Rijal. "Zakat Obligasi dalam Perspektif Hukum Islam". BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 4, nr 3 (3.12.2023): 459–73. http://dx.doi.org/10.36701/bustanul.v4i3.1156.

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This research aims to determine the status of bonds in Islamic law, understand the Islamic law review of zakat on bonds, and find out how to calculate zakat on bonds in Islam. This research is library research using descriptive analysis techniques. The results of this research show that: (1) The status of bonds in Islam is halal and zakat is mandatory; (2) In reviewing Islamic law, scholars have different opinions regarding the issuance of zakat on bonds, the first opinion states that bonds are not subject to zakat because they contain elements of usury, while the second opinion states that zakat is required for bonds along with the interest. The second opinion is a strong opinion because conventional bonds require zakat to be issued on the nominal value of the bond itself at 2.5%. Meanwhile, the zakat that must be paid on sharia bonds, namely from the bond itself, both the bond and its profits, must pay 2.5% zakat; (3) How to calculate zakat on bonds in Islam, namely bonds at PT Bank Mandiri, zakat is calculated based on their nominal value, namely 1000 bonds times IDR 25,000 equals IDR 25,000,000 then 25,000,000 times the zakat rate (2.5%) the result is the same as IDR 625,000.

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., Moh Mufid, i Adamu Abubakar Muhammad. "Islamic Philanthropy and Public Policy: A Study of Zakat Fatwas from the New Order Era to the Post-Reform Era". Jurnal Hukum Islam 21, nr 2 (11.12.2023): 201–30. http://dx.doi.org/10.28918/jhi_v21i2_01.

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The ambiguity of the relationship between the state and religion in Indonesia causes the unique dynamics experienced by the legislative process of Islamic law in Indonesian laws and regulations. In this context, the Indonesian Ulama Council has a strategic position to encourage the legislative process of Islamic law into state law, including zakat norms. This paper discusses the legislation of Islamic philanthropic fatwas in state law that regulates zakat management in Indonesia, which is manifested in public policy. This research is normative research with a philosophical and historical approach. The research data used were the 22 fatwas of the Indonesian Ulama Council regarding zakat. The research results showed that Islamic philanthropic fatwa norms contribute significantly to public policy interventions that are oriented toward empowerment and community welfare improvement. This paper argues that the relationship pattern of the Indonesian Ulama Council's fatwa regarding zakat and positive law is as follows: first, sometimes a zakat fatwa strengthens state policies for the public benefit (ta'yīdī), and second, it becomes legal materials in formulating and making public policies (insyā'ī). Thus, the Islamic philanthropic fatwas of the Indonesian Ulama Council can become a tool of social control and a tool of social engineering for the Indonesian Muslim community.

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Ulinni’mah, Ro’fah. "Zakat Hasil Pertanian di Desa Poncowarno Kecamatan Poncowarno Kabupaten Kebumen". At-Ta'awun : Jurnal Mu'amalah dan Hukum Islam 2, nr 1 (31.03.2023): 37–53. http://dx.doi.org/10.59579/atw.v2i1.4617.

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Agricultural zakat is a zakat that is imposed on a filling staple food, on a country that has sufficient nisab and haul. The crops that are obligated to pay zakat are grains and types of staple foods that are filling and durable if stored, such as rice, dates, corn, wheat and so on. The purpose of this study was to determine: (1) the implementation of zakat on agricultural products in Poncowarno village, (2) a review of Islamic law on the implementation of zakat on agricultural products in Poncowarno village. The method used is a qualitative method with interviews, observations, and documentation. The data analysis technique in this research is descriptive qualitative. The results of this study indicate that: (1) that the practice of implementing zakat on agricultural products in Poncowarno village is carried out by the community releasing the harvest they get every year for 2 seasons in the form of dried rice which will then be weighed and the zakat calculated after it is taken from net income. Then the distribution is carried out independently to the poor. (2) A review of Islamic law on the process of implementing zakat on agricultural products in the village of Poncowarno Kebumen in practice from 12 farmers 6 of them are in accordance with Islamic law because in terms of nishab they have fulfilled/achieved and issued various zakat, some are 5% and some are 10% according to the law he follows and according to the level of agricultural zakat that must be issued. The other 2 have reached the nishab but in issuing zakat it has not been according to the levels in Islamic law. While the other 4 have not reached the nishab.

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Zainuddin, Zainuddin. "ZAKAT UNTUK PEMBANGUNAN MASJID". JURIS (Jurnal Ilmiah Syariah) 16, nr 2 (30.12.2017): 233. http://dx.doi.org/10.31958/juris.v16i2.975.

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This article presents an overview of Islamic Law on the properties of zakat used for the construction of mosques. This study uses literature research, because the study of Islamic law will seek answers through literature, both in the form of legal propositions and opinions of the scholars. From the results of this study found the answer that there are two opinions of scholars about the law of building a mosque with zakat property. The first opinion allows and the second opinion does not allow. While the author more tends to the opinion that does not allow, because zakat is the right of people (ashnaf) while the construction of the mosque can be obtained fromwakaf ummah.

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Rahmat, Rahmat, Luluk Illiyah i Ayu Nandini. "Analisis Implementasi Zakat Perdagangan dalam Perspektif Ekonomi Islam". AL-Muqayyad 6, nr 1 (30.06.2023): 67–76. http://dx.doi.org/10.46963/jam.v6i1.1052.

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This study aims to determine the implementation of trade zakat in the perspective of Islamic economics at the Thrift shop Gembong Surabaya. This type of research is field research with a qualitative descriptive method. Taking purposive sampling. With the data collection method of interviews, observation and documentation. The results of the study show that the implementation of trade zakat at the Gembong Thrift shop in Surabaya is generally carried out, but in practice it is not in accordance with Islamic law. Because the traders there do not know the procedures for implementing trade zakat. Starting from the obligatory conditions of zakat, its distribution, nisab, haul, and the levels of zakat on trade assets. Reviewed based on Islamic economics in general is not in accordance with the rules of Islamic law. This is because traders in carrying out their trade zakat do not use the laws that have been established for trade zakat. There are even those who equate the concept of this trade with alms. However, among them there are those who carry it out correctly and in accordance with the rules of Islamic.

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Aziz, Muhammad, i Sholikah Sholikah. "METODE ISTINBAT HUKUM ZAKAT PROFESI PERSPEKTIF YUSUF AL-QARDAWI DAN IMPLIKASINYA TERHADAP PENGEMBANGAN OBJEK ZAKAT DI INDONESIA". ULUL ALBAB Jurnal Studi Islam 16, nr 1 (10.09.2015): 89. http://dx.doi.org/10.18860/ua.v16i1.3039.

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One object of charity which to this day is still debated Islamic jurist is zakat profession. There are many things that cause zakat profession are legally without a strong foundation in Islamic legal tradition, including; existence of zakat profession has never been practiced by the Prophet at the time he was still alive, it makes the existence of this zakat profession be considered ahistorical in Islamic law. Even NU, which is listed as a major Islamic organizations, have not decided the concept of zakat profession that has become the lifestyle of the upper middle-class Muslims in Indonesia. Other facts show that the practice of this profession charity raised in Indonesia after the emergence of Yusuf al-Qardlawi book entitled fiqh al-zakah, which is one of the points of study is obligatory zakat for Muslims profession. So the facts mentioned above, this study is important to do. Therefore, the wishes expressed in this study are; how the method istinbath charity law profession perspective of Yusuf al-Qardawi? And what are the implications of these ideas to the output object development of zakat in Indonesia? This study concluded that, the method used by Yusuf al-Qardawi in beristinbath to determine the basis of the profession zakat is obligatory for every Muslim is qiyas method, provided that: Maqis 'alaih it is charity gold and silver; ‘illat it is growing (al-nama'); legal obligation for the profession zakat worth with gold-silver or gold as mandatory alms-silver; and his charity far'u profession. While the implications arising from the results of istinbath method as mentioned above for object development of zakat in Indonesia is, that the object of zakat in Indonesia, which was originally based solely on the object based charity that conventional classical fiqh (gold-silver zakat, agricultural-crops, animals etc.), toward the object charity in the field of occupations and professions that grow and thrive in the modern era, such commissioners, advocates, public accountants etc.

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Putra, Adiyes, i Nurnasrina Nurnasrina. "Analisis Kelembagaan Pengelolaan Zakat Dan Fungsi Sosial Perbankan Syariah". Journal of Sharia Economics 2, nr 2 (1.12.2020): 182–203. http://dx.doi.org/10.35896/jse.v2i2.140.

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Institutional zakat in Islamic banking has been regulated in Article 4 Paragraph 2 of Law No. 21 of 2008 concerning Islamic Banking. Where in that article Islamic banks are allowed to perform social functions in the form of collecting zakat, donations, alms, grants, or other social funds. The activities of Islamic banks conducting social activities become additional activities for Islamic banks. In contrast to the main function of Islamic banks as an intermediary function such as the collection and distribution of public funds that are required for Islamic banks to do so, while the social functions of Islamic banks only written in the Islamic banking Act can run, meaning that Islamic banks can choose between performing social functions or not doing it. The uncertainty of the Sharia Banking Law in regulating social functions makes Islamic banks not full of seriousness in carrying out these social functions. The lack of seriousness of this Islamic bank can be seen from the 14 Sharia Commercial Banks (BUS), only 10 BUSs that carry out social functions, and there are still 4 BUSs that have not yet performed social functions. The total funds that have been successfully collected and utilized by 10 BUS in the last 2 years are in 2017 Islamic banks collect zakat funds of Rp. 76.7 billion or 1.23% of the total funds raised by BAZNAS and LAZ (Rp. 6.22 trillion). In 2018 the collection of zakat funds through BUS experienced an increase of 16% from 2017 or collected Rp. 88.9 billion or 1.1% of the total zakat funds raised by BAZNAS and LAZ (Rp. 8.1 trillion). When compared to the amount of zakat fund raised by this BUS with the potential for national zakat totaling Rp. 217 Trillions, of course the achievement is not up to 1%, this means that the collection of zakat funds by the BUS is still far from expectations. Keywords: Zakat Institution, Social Function, Zakat, Islamic Bank

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Mustafid, Mustafid. "Praktik Pembayaran Zakat Dikalangan Nelayan Kecamatan Koto Kampar Hulu Kabupaten Kampar (Perspektif Hukum Islam)". Palita: Journal of Social Religion Research 7, nr 2 (30.10.2022): 115–28. http://dx.doi.org/10.24256/pal.v7i2.3069.

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According to Islamic law, this study examines the practice of paying Zakat among fishermen in Koto Kampar Hulu District, Kampar Regency. This article is field research using a qualitative approach that aims to explain the phenomenon of zakat payments to fishermen in Koto Kampar Hulu District from the perspective of Islamic Law. The data collection technique author uses observation, interviews, and documentation, while the data analysis technique uses descriptive qualitative. There are three findings in this study, namely: First: the objectivity of zakat objects in Koto Kampar upstream are plantations/agriculture, livestock, civil servants, and fishermen. Second: the payment of zakat on fishermen made by the fishing community is by issuing money to orphans, the poor, mosques, and MDA, with an unspecified amount, they give according to their income, they spend around Rp. 35,000-50,000 every week. Third: while it is seen from Islamic law that issuing zakat, must be by existing rules, then the zakat of fishermen is qiyased to trade zakat which is issued 2.5%, but local fishermen never issue it according to the rules. However, they are not people who are reluctant to pay zakat, they issue it according to the knowledge they have.

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Onde, Burhanuddin, Basaria Nainggolan i Abu Sanmas. "Zakat Profesi dan Pemanfaatannya di Kota Ternate: Analisis Hukum Islam dan Undang-Undang Nomor 23 Tahun 2011". Indonesian Journal of Shariah and Justice 2, nr 1 (17.07.2022): 93–117. http://dx.doi.org/10.46339/ijsj.v2i1.28.

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This study aims to answer the problem of how professional zakat and its utilization in the city of Ternate and how the analysis of Islamic law and Law Number 23 of 2011 on professional zakat and its utilization in the city of Ternate. The method used is qualitative with an empirical juridical approach. The data analysis method used is qualitative data analysis using inductive and deductive thinking frameworks. Based on the results of the discussion, it can be concluded that the collection and management of zakat by the Amil Zakat Agency of the City of Ternate, especially professional zakat for ASN within the Ternate City Government is maximized because many muzakki (Civil State Civil Apparatuses of Ternate City) have complied with the Circular and Regional Regulations from the Government. The results of the collection of professional zakat are widely felt by the community, especially the eight groups who are entitled to receive it and those in need. In Islamic law, in essence, zakat issued from the results of one's profession (work) is an obligation, this is in line with the regulations made by the government through Law number 23 of 2011. In addition, the utilization in its distribution is in accordance with the provisions of Islamic law and the demands of the law, namely that it is given to eight groups and people who need it for their needs.

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Utami, Sari. "THE LAW OF ONLINE ZAKAT BASED ON THE APPLICATION PROVIDING EASINESS IN TRANSACTION OF ZAKAT PAYMENT". Al-Bayyinah 4, nr 2 (27.08.2020): 164–78. http://dx.doi.org/10.35673/al-bayyinah.v4i2.774.

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The importance of zakat distribution in the digital age increasingly shows the existence and urgency of digitalization in all aspects. The purpose of zakat distribution online will facilitate muzakki effectively and efficiently in terms of activities and time in distributing zakat evenly and thoroughly to break the poverty chain, and improve social and economic welfare of the community without having to distinguish between the rich and poor, because behind the distribution of zakat funds is the rights of those who are entitled to receive it (mustahik). This research focused on qualitative research using a descriptive analysis technique which is to conduct an analysis by describing, describing, explaining about paying zakat online in Islamic law. In Islamic view, zakat which is done online is permissible because one of the reasons is that it is only different in form of distribution, namely the transition from manual to automatic. From those who usually come to the institution to pay directly but this time only by accessing and transferring. However, it still does not abandon the terms or conditions in issuing or distributing zakat. Distribution of zakat online is not a problem in terms of Islamic law, because its distribution will facilitate muzakki or Muslims who have an obligation to pay zakat. A muzakki can distribute his zakat online is legal and not a problem legally. Special institutions that are given the mandate in the distribution of zakat will be managed because it is deposited from muzakki which is distributed online and must be in accordance with the principles in sharia provisions. So that the obligation to fulfill or pay zakat continues to be carried out in order to share with others who are entitled to need throughout Indonesia.Keywords: Easiness; Islamic Law; Online; Zakat.

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Solikhudin, Muhammad, i Oktaria Ardika Putri. "Politik Hukum dalam Undang-Undang No. 38 Tahun 1999 Tentang Pengelolaan Zakat Perspektif Maqasid al-Risalah". Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 8, nr 1 (25.06.2020): 72–92. http://dx.doi.org/10.52431/tafaqquh.v8i1.262.

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This paper tries to explain the legal policy of the law carried out by the Indonesian government about zakat which is an obligation for capable Muslims as a manifestation of human empathy to others in need. Zakat has a noble goal, namely to alleviate poverty and eliminate social inequality in society. This objective is in line with one of the objectives of the Indonesian government which has been mandated in the opening of the 1945 Constitution, namely to advance public welfare. Thus, the management of zakat in Indonesia will be better, if implemented by the government, given that zakat is a very potential source of funds that can be used for public welfare for all Indonesian people. This article explains the process of formulating zakat laws in Indonesia, the substance of Islamic law in zakat, and the purpose of the Law (maqa>s}id al-risa>lah) about zakat in Indonesia, so that readers can fully comprehend the purpose of zakat law.

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Nurhalizah, Ayu Rahayu, Sirajul Arifin i Aldi Khusmufa Nur Iman. "The Legality Of Zakat Blockchain In Indonesia: In the Perspective of Islamic Law and Indonesian Positive Law". Laa Maisyir : Jurnal Ekonomi Islam 8, nr 2 (31.12.2021): 224. http://dx.doi.org/10.24252/lamaisyir.v8i2.22260.

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The amount of zakat funds that must be distributed to mustahiq as well as demands for a guaranteed security system in zakat management become the main focus to attain the goal of zakat management; that is to improve the effectiveness and efficiency of services. Therefore, to attend this goal, blockchain technology is created, which is a digital data storage system consisting of multiservers. This current study explains the legality and validity of zakat blockchain in Indonesia. In collecting data, qualitative approach was employed established in the form of literature review. The techniques of data analysis used were data reduction, data presentation, data triangulation, verification and conclusion of the obtained data. The results indicate that blockchain technology for zakat management is permissible to be used as long as it is not against the Shari’a principles and does not cause mafsadah (harm) or negative consequences. However, regulation that specifies the technology of zakat blockchain in Indonesia is not issued yet, and also some obstacles in its application are still found due to the regions of Indonesian have conditions that are different from one another.

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Melhim, Maysaa, i Sondus Momani. "Estimation of Zakat Proceeds for Jordanian Islamic Banks". Jordan Journal of Islamic Studies 19, nr 2 (14.06.2023): 9–32. http://dx.doi.org/10.59759/jjis.v19i2.31.

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The study aims to estimate the Zakat proceeds for Jordanian Islamic banks in 2019 and determine the elements to be included in the zakat base for Islamic banks, the methods for calculation, and the bases that must be taken into account when calculating the net working capital, in terms of the method and value by which the assets in the bank are valued. The study concluded with a set of results, most notably that the most appropriate method for determining the zakat base in Islamic banks is the net asset method. The study also found that the total proceeds of the zakat in Jordanian Islamic banks amounted to approximately 9.3 million JDs. The study recommended the necessity of Jordanian Islamic banks' commitment to disclose the method and amount of Zakat calculation, find an oversight body responsible for the payment of Zakat, and provide instructions to shareholders and investment account holders to calculate their Zakat. The study also suggests imposing a law requiring zakat to be applied to all banks in Jordan, including Islamic banks.

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M. Kasim, Imran Muhammad Yunus i Ilham Thalib. "Tinjauan Hukum Islam terhadap Pendistribusian Dana Zakat untuk Kegiatan Produktif dan Kemaslahatan Umum". BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 3, nr 3 (2.12.2022): 321–38. http://dx.doi.org/10.36701/bustanul.v3i3.673.

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This study aims to find out and understand the form of distribution of zakat funds for productive activities and public benefit in the view of Islamic law. The problems that the authors raise in this study are; First, what form is the distribution of zakat funds for productive activities and public benefit? Second, how is the review of Islamic law regarding the distribution of zakat funds for productive activities? Third, how is the review of Islamic law regarding the distribution of zakat funds for public benefit? This research is a qualitative descriptive research (non-statistical), which focuses on the study of manuscripts and texts, using normative and historical approaches and using deductive and comparative analysis methods. The research results found are as follows; The distribution of zakat funds for productive activities is divided into two forms, namely: non-investment and investment. Meanwhile, the form of distribution of zakat funds for the public benefit is that zakat is distributed to other than mustahik mentioned by Allah SWT. such as building bridges, repairing roads, and so on. The distribution of zakat funds is permitted in other forms as needed, productive goods such as goats, razors, etc., as well as in the form of business capital if the distribution is disbursed directly to the mustahik (non-investment).

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Aidil, Andi Muhammad, i Hasanuddin. "Community Perceptions of Agricultural Zakat in View of Sharia Economic Law (Leppangeng Village, Belawa District, Wajo Regency)". Formosa Journal of Applied Sciences 1, nr 6 (30.11.2022): 967–80. http://dx.doi.org/10.55927/fjas.v1i6.1693.

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Agricultural zakat as stipulated in Law Number 23 of 2011 concerning Management of Zakat in Article 4 paragraph (2) states that zakat money includes agricultural and plant assets, forests, agricultural products and plants and forests belonging to individuals. muzaki. Or a business entity whose payment system is regulated according to Islamic law. However, there is still a lack of awareness of farmers about the obligation of zakat on agricultural products, as evidenced by the fact that most of them issue zakat on simple agricultural products (at first glance) without following the provisions regarding the amount of zakat. The research method used is a qualitative descriptive method that aims to determine people's perceptions of agricultural zakat and views of economic law. This research was conducted in Leppangeng Village, Kec. Belawa Regency. Wajo which takes place from 15 December 2021 to 15 February 2022. The results show that the public's perception of agricultural zakat is that 100% of the people who have been interviewed know the law of paying agricultural zakat is obligatory, 89% know the nisab and the percentage of agricultural zakat according to their respective perceptions and only 11% have the same perception as the author about the nisab and the percentage of agricultural zakat. The view of the community's Sharia Economic Law is that the agricultural zakat that has been issued by the community is in accordance with Islamic law in verses and hadiths.

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Helmi, Irpan, Ahmad Fathonih i Abdulah Safe'i. "Legal Sanctions for Amilin Perpetrators of Zakat Fraud in Islamic Law and its Development and Application in Laws and Regulations in Indonesia". Journal Transnational Universal Studies 1, nr 3 (15.04.2023): 100–109. http://dx.doi.org/10.58631/jtus.v1i3.19.

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The purpose of this study is to analyze the legal sanctions for amilin perpetrators of zakat fraud in Islamic law and its development and application in laws and regulations in Indonesia. This research uses three approaches, namely the Law approach, Second, historical and interpretive approach, Third, comparative approach. As for the research method, it is juridical-normative. The results of the research show that: 1) The management of zakat is handed over to the government. The scholars also agreed on the provision of sanctions for amils who misappropriated zakat funds 2) considerations that pose a criminal threat to amilin/zakat managers who are negligent or do not pay zakat in Indonesia. Based on three main foundations, namely: philosophical, sociological, and juridical 3) Regulation of the authority of amyl in collecting zakat and sanctioning amil zakat who commit misappropriation of zakat funds in the legislation in Indonesia in 1999. Since then zakat has officially entered the realm of positive law in Indonesia with the issuance of Law No. 38 of 1999 concerning zakat management. 4) The prospect of implementing criminal development and sanctions in the UUPZ has several aspects or interests that must be considered and must be protected by law, namely first paying attention to the perpetrator aspect, second paying attention to the victim aspect, and third is the community aspect, that the interests of the community are not fulfilled due to violations in zakat management. The declaration of zakat law is to realize the benefit of the people and at the same time uphold justice. On that basis, the provision of criminal sanctions to zakat managers as stated in Article 39 of Law Number 23 of 2011 concerning Zakat Management is not contrary to Islamic law.

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Yuniar, Asfira, Abdul Wahid Haddade i Fatmawati Fatmawati. "UNDERSTANDING SWALLOW ZAKAT EXPENDITURE ON THE COMMUNITY OF ENREKENG VILLAGE, SOPPENG REGENCY ISLAMIC LAW PERSPECTIVE". International Journal of Islamic Studies 1, nr 2 (31.12.2021): 74–80. http://dx.doi.org/10.24252/ijis.v1i2.32751.

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The main problem of this research is how to understand the Swallow's Zakat Expenditure on the Community of Enrekeng Village, Soppeng Regency, from an Islamic Law Perspective? The main problem is further elaborated into sub-problems, namely: 1) How is the concept of understanding swallowing zakat expenditure understood by the people of Enrekeng Village, Soppeng Regency?, 2) How are the responses of religious leaders and local officials to the obligation to issue zakat on swallow business results in Enrekeng Village, Soppeng Regency? , and 3) How does Islamic law review the swallow's zakat? This type of research is a qualitative field (field research) using a research approach, namely: a normative approach, a normative theological approach and a sociological approach. Then the source of this research data is taken from Primary Data in the form of interviews with Swallow Entrepreneurs in Enrekeng Village. and Secondary Data in the form of data taken from the responses of the Head of Enrekeng Village, village officials, religious leaders and community leaders of Enrekeng Village on the obligation to issue swallow zakat and literature studies related to the problems studied. Furthermore, the data collection methods used were observation, interviews, and documentation as well as other reference searches. The data processing and data analysis techniques were carried out through three stages, namely: data reduction, data presentation, and drawing conclusions. The results of this study indicate that the understanding of swallowing zakat expenditure in Enrekeng Village, Soppeng Regency is still far from the rules and provisions of Islamic law. Swallow's nest entrepreneurs issue their zakat in different ways, in analogy to zakat maal, income zakat, property zakat, livestock zakat and some even do not issue zakat at all. Even from the village head, village officials, religious leaders and community leaders, they do not understand about the classification of swallow zakat so that there is no delivery or socialization about the obligation to issue zakat from swallows. In fact, zakat on swallows can be paid for by zakat on agriculture and zakat on trade. Likewise, the swiftlet business is also seasonal and waits for the results and the amount of zakat issued by agricultural zakat is as much as 5%. While the amount of trade zakat is 2.5% because there are many other expenses that must be incurred, such as current assets, current liabilities, profits, basic needs and so on.

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Nurafifah, Yamuna. "ZAKAT: Government Fiscal Policy Instruments in the Covid-19 Pandemic". Munazzama: Journal of Islamic Management and Pilgrimage 1, nr 2 (31.12.2021): 1–16. http://dx.doi.org/10.21580/mz.v1i2.9899.

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This study is a literature research that uses qualitative methods, the data is presented in a narrative and focuses on the direction of the description. Sources of data come from primary and secondary data sources. This study focuses on an overview of zakat in Islamic economics and zakat in Indonesian legal policy in order to find out zakat from the perspective of Islamic economics and law in Indonesia. Instruments of fiscal policy in Indonesia to determine the fiscal policy of the Indonesian government. The relevance of zakat as an instrument of fiscal policy in Indonesia during the covid-19 pandemic to find out the potential of zakat as a government policy instrument in the covid-19 pandemic. The results of the study are zakat in Islamic economics including: source of state revenue while in Indonesian law it is not included in the state budget. The reflection of the Indonesian government's fiscal policy is the APBN. Zakat has great potential, role and benefits as an instrument of government fiscal policy in dealing with the Covid-19 pandemic. Modern management and laws are still needed to maximize zakat collection.

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Hardian, Frengki. "Law of The Productive Testicles". Jurnal Indonesia Sosial Sains 5, nr 03 (20.03.2024): 441–54. http://dx.doi.org/10.59141/jiss.v5i03.1021.

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The role of zakat as ijtima'iyah Aaliyah worship in Islam focuses on two main functions of zakat, namely cleansing property and souls and being a community fund to reduce poverty. Zakat mal and zakat fitrah were discussed, with emphasis on the need for a productive zakat approach as a long-term solution. The research aims to understand the concept of productive zakat from the perspective of Yusuf Al-Qardhawi and Imam Nawawi, including an understanding of the main purpose of productive zakat in alleviating poverty and improving mustahik welfare. This research uses a documentary-descriptive approach method with literature study, where written data is analyzed based on context. The results showed that the distribution of productive zakat according to Yusuf Al-Qardhawi played an important role in developing the mustahiq economy. The majority of scholars support the concept of productive zakat as a strategy to improve the economic life of Mustahiq. The conclusion of this study underscores the urgency of productive zakat in the context of Islamic teachings and the welfare of the Ummah. The empowerment of Mustahiq through training and skill development is the main focus to increase the effectiveness of productive zakat. Although there is no specific reference in the Qur'an or hadith regarding productive zakat, the allocation of zakat clearly stated in surah At-Tawbah verse 60 provides a basis for the distribution of zakat that supports the economic improvement of Muslims.

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Tektona, Rahmadi Indra, i Nadya Ulfa Safilia. "PENGGUNAAN BITCOIN SEBAGAI ALAT PEMBAYARAN ZAKAT MENURUT PERSPEKTIF HUKUM ISLAM". ADLIYA: Jurnal Hukum dan Kemanusiaan 14, nr 1 (13.07.2020): 27–40. http://dx.doi.org/10.15575/adliya.v14i1.8542.

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AbstractZakat payments are increasingly developing in the current digital era, the Shackwell Lane Mosque in Hackney, London, England accepts zakat payments in other forms other than cash which is of cryptocurrencies such as Bitcoin. Related to the halal controversy and the prohibition of the use of bitcoin digital currency in Islamic law, Zayd al-Khair as a religious adviser at the mosque said, if Islamic scholars have argued and supported the use of cryptocurrencies. The purpose of this study is to find out and understand the use of bitcoin as a purpose of payment of zakat that is legal and accordance with Islamic law or not, in the sense that nothing deviates from the principles of Islamic law. The research method used is normative juridical. Bitcoin can be said to be haram because it contains the element of gharar and cannot be used as zakat payment. This is reinforced by the MUI fatwa No. 13 of 2011 about the law of zakat on haram assets which emphasizes that haram assets cannot be the compulsory object of zakat. AbstrakPembayaran zakat semakin berkembang di era digital saat ini, Masjid Shackwell Lane di Hackney, London, Inggris menerima pembayaran zakat dalam bentuk lain di luar uang tunai yaitu berupa mata uang kripto seperti Bitcoin. Terkait dengan kontroversi halal dan haramnya penggunaan mata uang digital bitcoin dalam hukum Islam, Zayd al-Khair sebagai penasihat agama di masjid mengatakan, jika para cendekiawan Islam telah berdebat dan mendukung penggunaan mata uang kripto. Tujuan penelitian ini yaitu untuk mengetahui dan memahami penggunaan bitcoin sebagai alat pembayaran zakat yang sah dan sesuai dengan hukum Islam atau tidak, dalam arti tidak ada hal-hal yang menyimpang dari prinsip hukum Islam itu sendiri. Metode penelitian yang digunakan yaitu tipe penelitian yuridis normatif. Bitcoin dapat dikatakan haram karena mengandung unsur gharar dan tidak dapat digunakan sebagai pembayaran zakat. Ini diperkuat dengan Fatwa MUI No 13 Tahun 2011 tentang Hukum Zakat atas Harta Haram yang menegaskan bahwa harta haram tidak bisa menjadi objek wajib zakat.

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Fahlefi, Rizal, i Alimin Alimin. "Zakat for The Elderly: A Survey of Mustahiks and An Islamic Law Perspective". Madania: Jurnal Kajian Keislaman 24, nr 2 (31.12.2020): 179. http://dx.doi.org/10.29300/madania.v24i2.3368.

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The study aims to find out a general description of mustahiks of old-age insurance program from National Zakat Agency (BAZNAS) of Tanah Datar Regency and to analyse the legal status of the program from Islamic law perspective. The old-age insurance program is distribution of consumptive zakat permanently throughout life for the elderly. The researcher used a survey method. The results showed that the old-age insurance program is directed to meet the basic needs of elderly mustahiks. The characteristics of the elderly mustahiks are as follows: 90% are women, 45% are classified as the old-old, 50% have never attended school, 60% are sick, 85% are non-potential elderly people, 55% live in unworthy shelter, 65% live alone, before receiving zakat 80% meet their needs with the help of others, 80% have no income other than zakat. These facts support that the consumptive zakat for the elderly must be continued, because it greatly helps elderly welfare. Although there is no specific argument regarding zakat for the elderly, it doesn’t contradict the provisions of Islamic law. If the Caliphs Abu Bakr, Umar, and 'Ali decided on a policy of providing compensation for non-Muslim elderly from Baitul Mâl, for Muslim elderly ofcourse even more important. Penelitian ini bertujuan untuk mengetahui gambaran umum dari mustahik program jaminan hari tua dari Badan Amil Zakat Nasional (BAZNAS) Kabupaten Tanah Datar dan untuk menganalisis status hukum program perspektif hukum Islam. Program jaminan hari tua merupakan penyaluran zakat konsumtif secara permanen bagi lansia sepanjang hidupnya. Peneliti menggunakan metode survei. Hasil penelitian menunjukkan bahwa program jaminan hari tua bertujuan untuk memenuhi kebutuhan dasar para mustahik lansia. Karakteristik mustahik lansia tersebut adalah sebagai berikut: 90% diantaranya adalah perempuan, 45% diklasifikasikan sebagai lansia berumur sangat lanjut, 50% tidak pernah bersekolah, 60% dalam kondisi sakit, 85% merupakan lansia yang tidak potensial, 55% tinggal di tempat tinggal yang tidak layak, 65% tinggal sendirian, sebelum menerima zakat 80% memenuhi kebutuhan mereka dengan mengandalkan bantuan orang lain, 80% tidak memiliki penghasilan selain zakat. Fakta-fakta ini mendukung bahwa program zakat konsumtif untuk lansia mesti dilanjutkan, karena sangat membantu kesejahteraan lansia. Meskipun tidak ada dalil khusus tentang alokasi zakat untuk lansia, tetapi hal tersebut tidak bertentangan dengan ketentuan hukum Islam. Jika Khalifah Abu Bakr, Umar, dan ‘Ali pernah mengambil kebijakan untuk memberikan santunan kepada lansia non-Muslim dari Baitul Mâl, maka menyantuni lansia Muslim tentu lebih utama lagi.

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Anwar. "THE LAW OF PRODUCTIVE ZAKAT IN ISLAM AND ITS IMPACT TOWARDS ECONOMY". International Journal of Engineering Technologies and Management Research 4, nr 2 (31.01.2020): 10–21. http://dx.doi.org/10.29121/ijetmr.v4.i2.2017.77.

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The purpose of zakat is to develop socio-economic value, and it will be hard to be achieved if there is no active role from the organizer (amil) whom is expected to be professional and innovative in organizing the zakat funds. The objective of this research is to know how the zakat productive empowerment in Islamic law perspective. This research used Library Research. The researcher gathered from the books, journals, magazines, and some reports related to the study. Scientific investigation is a form of qualitative research as it pertains to Islamic science that comes from al-Quran and al-Hadith. Generally, there are three instruments known in the data collection, namely observation, interviews and documents study or literature review. This research used only the documents or literature review. Therefore, Data collection methods used to obtain information related to zakat productive in Islamic law perspective is only based on the documentation method. Documentation is inscribed objects that can provide a wide range of information. To meet this method, data is collected based on information obtained from libraries and documents related to the problems of this study. The result of this research is Productive zakat empowerment according to Islamic law is justifiable, as long as pay attention to the basic needs for each mustahiq in the form of consumptive urgent to be addressed immediately.

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Rizki, Muhammad Azuli, Efa Yonnedi i Vima Tista Putriana. "Analisis Penerapan Akuntansi Zakat pada Bank Umum Syariah di Indonesia Periode Tahun 2018 – 2020". Jurnal Ilmiah Universitas Batanghari Jambi 23, nr 2 (26.07.2023): 2352. http://dx.doi.org/10.33087/jiubj.v23i2.3565.

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The company's zakat is a part of the company's annual report instrument. This study aims to determine the accounts that are components of the mandatory zakat and the company's zakat calculation methods. The subject of this research is aimed at 14 Islamic commercial banks in Indonesia by collecting annual report data on each Islamic commercial bank. The content analysis method is used to determine the accounts that are components of the object subject to corporate zakat in each Islamic commercial bank. 8 methods of calculating corporate zakat are the basis for analyzing potential zakat data contained in the annual report as an effort to determine the method of calculating corporate zakat in Islamic commercial banks. The results of this study reveal that 6 out of 14 Islamic commercial banks issue corporate zakat as muzzaki. The accounts used by Islamic commercial banks in Indonesia as objects of zakat are net income before tax at Bank Mandiri Syariah, Bank Mega Syariah, and Bank Panin Dubai Syariah with the calculation method multiplied by 2.5% according to the calculation method of Syarikat Takaful Malaysia Sdn Berhand. Furthermore, 3 other Islamic commercial banks, namely Bank Muamalat Indonesia, BNI Syariah, and BRI Syariah, use a net profit after tax account with the calculation multiplied by 2.5% according to the calculation method of Bank Muamalat Indonesia. Policies regarding the obligation to pay zakat should receive more attention so that companies have awareness as muzzaki. The method of calculating zakat in Indonesia should already have clear regulations in accordance with Islamic law so that there are not many differences in zakat by companies, especially Islamic commercial banks.

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Aziz, Muhammad, i Sholikah Sholikah. "ZAKAT PROFESI DALAM PERSPEKTIF UU RI NOMOR 23 TAHUN 2011 DAN HUKUM ISLAM". ULUL ALBAB Jurnal Studi Islam 15, nr 2 (17.03.2015): 188. http://dx.doi.org/10.18860/ua.v15i2.2665.

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One of the real object of charity to this day is still debatable zakat profession, although its existence is still debated, but many have been put into practice, including the case that the rule in Indonesia, who wants to know in this article are; how the zakat profession in the legal perspective number 23 year 2011 about the management of zakat and Islamic law? This paper uses qualitative research methods to the study of comparative - descriptive - analytic, ie describe the Surah al-Baqarah: 167, hadith of the Prophet narrated by Said bin Abi Burdah, and scholars' opinions, as well as Law No. 23 of 2011, in particular article that talk about charity profession, comparing expert opinion in fiqh, then analyze it critically. This paper concludes; Zakat Law No. profession in perspective. 23 in 2011, to emphasize that the charity has an official and legal profession institutionalized in formal, binding and juridical in the regulation of the state of Indonesia. existence of zakat profession in this regulation, as well as to provide legal certainty on the Muslim individual and business entity owned by Muslims in zakat to mustahiq transfer can also be used as part of Islamic philanthropy that can be used for the welfare of Muslims, the case so this is also part of the basic management of zakat perpspektif Law No. 23 year 2011 is. Zakat profession in Islamic law perspective to emphasize that the obligation of zakat profession based on letters of al -Baqarah: 267 of a general nature, hadiths of a general nature and analyzes of Islamic jurists (fuqaha') good classic or contemporary. The case has implications regarding the result of the material, whether derived from trade, capital investment, honorarium, salary, etc., or even in terms of the time limit should not have been in possession of the property.

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Yayuk Ambar Wati i Ahmad Royani. "Telaah Kritis Praktik Pendistribisuan Dan Manfaat Zakat Fitrah Di Desa Ngadirojo Soko Ponorogo Tahun 2019". At-Tasyri': Jurnal Hukum dan Ekonomi Syariah 1, nr 02 (2.07.2020): 1–7. http://dx.doi.org/10.55380/tasyri.v1i02.52.

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Abstract Zakat fitrah is a zakat that must be issued by every individual who is Muslim whose time is related to the holy month of Ramadan. The purpose of zakat fitrah is to purify the soul and fulfill the needs of the needy and poor people on Eid al-Fitr. For the determination of mustahiq must be exactly as specified in Islamic law so that the purpose of zakat fitrah implemented.The practice of managing zakat fitrah in Ngadirojo Village, Sooko District, Ponorogo Regency is left to each mosque in the village. The distribution is carried out by distributing zakat fitrah to people in need and orphanages. But there are still mosques where the distribution of zakat fitrah is distributed evenly by the zakat committee to local residents without looking and considering the economic situation as a mustahiq. In the village there is also one mosque that utilizes zakat fitrah for khataman activities at the end of Ramadan. Why is zakat fitrah in one mosque in Ngadirojo village distributed evenly to local residents without looking at the poor or rich and why does zakat fitrah be used for religious activities? then how about a review of Islamic Law on these practices? This type of research conducted in this study is field research, namely data obtained from direct searches regarding the management of zakat fitrah in Ngadirojo Village, Sooko District, Ponororgo Regency. In getting the data, the compiler made observations and interviews directly to Mudin (zakat fitrah manager in Ngadirojo Village), zakat fitrah committee, and local residents. While the approach that the authors did in this study uses a normative approach, which is to solve the problem using the Qur'an, the hadith, and opinions of the scholars. In analyzing the constituent data using qualitative analysis by analyzing all data collected then described by the inductive method.The practice of the distribution of zakat fitrah in some mosques in Ngadirojo Village distributed to people in need and orphanages is in accordance with Islamic Law. But the distribution of zakat fitrah which is distributed evenly and the use of zakat fitrah for khataman events at the Ar-Rohmah Mosque, Hamlet Wates, Ngadirojo Village cannot be justified in Islamic Law because it does not match what is stated in the Koran at-Taubah verse 60 and not in accordance with the Prophet's hadith.

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Putra, Adiyes, i Nurnasrina. "Politik Hukum Kelembagaan Pengelolaan Zakat Dalam UU No. 21 Tahun 2008 Dan UU No. 23 Tahun 2011". Al-Mutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan 17, nr 1 (8.05.2020): 1–28. http://dx.doi.org/10.46781/al-mutharahah.v17i1.70.

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The process of making the Draft Law on Islamic banking and the Draft Management Act on zakat becoming a law that is legal and legal goes through a long process. In the process, there was a tug of war between those who supported the formation of the law and those who disagreed with the issue of Islamic banking and the management of zakat formally regulated in the form of laws. It must be recognized that the formation of laws is influenced by the level of community development, the level of the economy, culture, science and technology, and religious beliefs in a society. Of the 10 factions in the legislature, 9 factions stated their approval of the Draft Law on Sharia banking and the Draft Management Act on zakat being ratified into law, and there was one faction that rejected it namely the F-PDS. Although there was a rejection from 1 faction, the legislative and the President finally passed the Sharia banking Act by enacting Law Number 21 the Year 2008 on Sharia Banking on June 17, 2008, and its promulgation by the President on July 16, 2008. Next, Islamic leaders and observers zakat urge the government to immediately amend Law No. 38 of 1999. At the insistence of that later and the legislature and the government ratified Law Number 23 of 2011 concerning Management of Zakat in place of Law Number 38 of 1999.

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Hasibuan, Mahmudin. "TINJAUAN HUKUM ISLAM TERHADAP MUSTAHIK ZAKAT DALAM PEMBANGUN MASJID". El-Ahli : Jurnal Hukum Keluarga Islam 3, nr 2 (28.12.2022): 244–58. http://dx.doi.org/10.56874/el-ahli.v3i2.957.

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Abstrak This study aims to determine the law of building a mosque with zakat in Islamic law. And to find out that the mosque is included in the mustahik zakat group according to Islamic law. This research was conducted by using the type of library research (Library Research) and paying attention to the field (Field Research). The results show that the law of building a mosque with zakat in Islamic law is one of the mistakes in the utilization of zakat. Because basically the purpose of zakat is to be able to provide and perpetuate the benefit for the whole community. So that it becomes a part of the empowerment of zakat in terms of maqhosid shari'ah. This is allowed by Dr. Yusuf Qordowi, because he belongs to another group of asnaf, namely the gorimin. And Wahbah Zuhaili stated that it should not be given to other than those mentioned in the letter at-Taubah verse 60. Because those who are entitled to receive zakat have been limited by the word innama (only). That the mosque belongs to the group of mustahik zakat according to Islamic law is the opinion of the Shia Imamiyah and Zaidiyah. Likewise, statements from Rasyid Rihdo and Mahmud Saltud that zakat may be distributed in the construction of mosques because it is for the benefit of the ummah. And Wahbah Zuhaili agrees with the majority of fiqh scholars saying that mosques are not included in the fisabillah group. Because sabilillah means jihad or fighting in the way of Allah. Abstrak Penelitian ini bertujuan untuk mengetahui Hukum membangun Masjid dengan zakat dalam Hukum Islam. Dan untuk mengetahui Masjid termasuk golongan mustahik zakat menurut Hukum Islam. Penelitian ini dilakukan dengan menggunakan jenis penelitian pustaka (Library Research) dan memperhatikan lapangan (Field Research).Hasil penelitian menunjukkan bahwa hukum membangun Masjid dengan zakat dalam hukum Islam adalah termasuk salah dalam pendayaguanaan zakat. Karena pada dasarnya tujuan zakat itu adalah dapat memberikan dan melanggengkan kemaslahatan bagi seluruh masyarakat. Sehingga itu menjadi satu bagian dari pendayaguanaan zakat dilihat dari sisi maqhosid syari’ah. Hal tersebut dibolehkan oleh Dr. Yusuf Qordowi, karena termasuk dalam asnaf golongan lain yaitu gorimin. Dan Wahbah Zuhaili menyatakan tidak boleh diberikan kepada selain yang tersebut dalam surat at-Taubah ayat 60. Karena yang berhak menerima zakat itu telah dibatasi oleh Allah dengan kata innama (hanya). Bahwa Masjid termasuk golongan mustahik zakat menurut Hukum Islam adalah pendapat Syiah Imamiyah dan Zaidiyah. Begitu juga pernyataan dari Rasyid Rihdo dan Mahmud Saltud bahwa zakat boleh disalurkan dalam pembangunan Masjid karena hal tersebut untuk kemsalahatan ummat. Dan Wahbah Zuhaili sependapat dengan jumhur ulama fikih mengatakan bahwa masjid bukanlah termasuk dalam golongan fisabillah. Sebab sabilillah bermakna jihad atau berperang di jalan Allah.

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Saefudin, Akhmad, Irvan Iswandi i Ali Aminulloh. "PELAKSANAAN ZAKAT PERTANIAN KAKAO DALAM PERSPEKTIF HUKUM ISLAM (STUDI KASUS DI DESA MAJA KECAMATAN MARGA PUNDUH KABUPATEN PESAWARAN PROVINSI LAMPUNG". Journal of Islamic Studies 1, nr 1 (16.09.2023): 72–87. http://dx.doi.org/10.61341/jis/v1i1.007.

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Zakat is part of the assets that must be issued by Muslims. Results from agriculture that have economic value must also be issued zakat. Agricultural zakat is zakat maal or wealth zakat resulting from agriculture or plantations that has economic value, and is usually used for human consumption. The amount of zakat is regulated in the book of Islamic jurisprudence. Most of the residents of Maja Village work as farmers, especially cocoa producers.The author is motivated by curiosity about how the implementation of agricultural zakat in Maja Village. In accordance with the research objective, namely to determine the implementation of agricultural zakat in Maja Village, Marga Punduh District, Pesawaran Regency, Lampung Province. This study will also examine whether the implementation of agricultural zakat in Maja Village is in accordance with Islamic law and what factors influence its implementation. This research used descriptive qualitative with the type of field research (field research). The data collection process in this study used interview, observation, and documentation techniques. The results of the study show that the implementation of agricultural zakat in Maja Village is only 2.5% of the yield and this shows that the implementation of agricultural zakat in Maja Village does not meet the criteria of Islamic law. This is influenced by several factors, including the lack of knowledge about agricultural zakat, habitual factors, and the lack of education regarding agricultural zakat in Maja Village.

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Fauzan, Pepen Irpan, i Ahmad Khoirul Fata. "Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?" Jurnal Konstitusi 15, nr 3 (19.11.2018): 592. http://dx.doi.org/10.31078/jk1537.

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Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

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Amrin, Ade Irmah Imamah, Nurrahmania i Adi Priyono. "IMPLEMENTATION OF PROFESSIONAL ZAKAT OF STATE CIVIL APPARATUS IN INDONESIAN IN ISLAMIC LAW PERSPECTIVE". Profetika: Jurnal Studi Islam 24, nr 01 (2.03.2023): 22–32. http://dx.doi.org/10.23917/profetika.v24i01.709.

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The main problem of this research is the Implementation of Professional Zakat for State Civil Apparatus in the Perspective of Islamic Law Study in the Government of Ambalawi District, Bima Regency West Nusa Tenggara Province. So that the research objectives are 1) How is the Income of State Civil Apparatus in the Ambalawi District Government; 2) Barriers to the State Civil Apparatus in the Ambalawi District Government; 3) Review of Islamic Law on the Practice of Professional Zakat among State Civil Apparatus of the Ambalawi District Government. This type of research is classified as descriptive qualitative in the form of field research with the research approach used being an empirical approach and Islamic jurisprudence. The data sources of this research are primary data and secondary data. Data collection methods used are observation, interviews, and documentation, while the data processing and analysis technique is carried out through three stages, namely: data reduction, data presentation, and concluding. Based on the results of research in the field, it can be stated that the implementation of the Professional Zakat for State Civil Apparatus Government of Ambalawi District, Bima Regency has not been fully implemented. Because the income they receive has not reached the nishab limit by the ijtihad agreement of the scholars and the MUI Fatwa number 3 of 20013 regarding zakat income with a nishab of 85 grams of gold. Employees also have obstacles because of the lack of socialization about professional zakat and the lack of trust in Baznas and amil zakat institutions. In the view of Islamic law, a person is only obliged to pay zakat if his assets reach the nishab.

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Maulana, Nora, i Zulfahmi Zulfahmi. "Relevansi Konsep Pemikiran Ekonomi Islam Yusuf Qardhawi dan Penerapannya di Indonesia". Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 5, nr 6 (1.12.2022): 2436–49. http://dx.doi.org/10.47467/alkharaj.v5i6.2332.

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The low level of public literacy related to Islamic economics causes errors and mistakes in the practice of Islamic economics, so that if it is ignored it can have a negative impact on the development and progress of Islamic economics itself. So it is important for various parties to know and study various models of economic thought concepts from Islamic economists such as Yusuf Qardhawi. Because the concept of Islamic economic thought can be used as a reference in dealing with economic problems. Yusuf Qardhawi's phenomenal economic thought is related to professional zakat, ethics and economic norms which include the ethical concepts of production, distribution, and consumption. Not only that, but Yusuf Qardhawi also expressed his phenomenal thoughts related to the concept of property which includes zakat, taxes, interest and usury, the concept of working in Islam, government involvement in economic ethics, and also the concept of equitable distribution of welfare for all people. Although it contains various pros and cons, the journey of professional zakat in Indonesia has attracted a lot of attention from various groups ranging from academics, scholars and the government who are also serious about responding to this phenomenon, especially MUI with the issuance of Law No. 3 of 2003 concerning Income Zakat, Law No. 23 of 2011 concerning Zakat Collection, PMA and BAZNAS also participate to strengthen regulations and policies on professional zakat regulation. Keywords: Relevance, Islamic Economics, Yusuf Qardhawi, Indonesia.

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Kamaluddin, Safruddin Halimiy, Uba Rezeki Harahap i M. Wildan Ali Japar Nasution. "INDICATORS OF BUSINESS ZAKAT AMONGST SMALL BUSINESS: CONCEPT AND CONTEMPORARY NEEDS". Jurnal AL-AHKAM 13, nr 1 (12.06.2022): 133–48. http://dx.doi.org/10.15548/alahkam.v13i1.4441.

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This paper describes the continuing Zakat and its benefits in contemporary times. People give Zakat as Allah's right to those who are entitled to receive, among others, the poor, according to the provisions of the Islamic religion. Zakat is an Amaliyah practice that has a significant effect on poverty alleviation. The author conducted a literature study and descriptive analysis approach to get Zakat with terms and conditions to create social justice and balance in growing Muslim communities and Muslims' economies. Developing productive Zakat with Islamic law calculations will revive the ummah economy and significantly help the economic growth rate. Islam supports the rotation of the economy of the ummah. In Islam, it is recommended that the assets continue to rotate so as not to be eaten up by Zakat; the greater the amount of productive Zakat, the smaller the percentage to be paid is like Zakat on livestock. Not only that, the flexibility of Islamic law can be an option for economic development by the situation and conditions at hand. Because the madhab's opinion is incorrect, every ijtihad is Zani (relative to its truth). Therefore, Zakat can be used along with the rules according to the situation and conditions. It is hoped that the turnover of zakat assets in productive inflammation can increase the Nisab of Zakat, which interacts with the community's economic growth. This productive Zakat will support the family's food security, providing capital to increase agricultural output in food production centers.

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