The recent studies about the role of Islamic philanthropy in addressing socio-economic problems have been growing and confirming its significant role in overcoming the problem. This is in line with the existence of regulations that support the effectiveness of its role in poverty reduction in Indonesia, such as Law No. 23 of 2011 on Zakat Management and Law No. 41 of 2004 on Waqf. This study has two objectives. First, to analyze the impact of Islamic philanthropy on poverty reduction as the socio-economic problems in Indonesia in the short and long run. Second, to analyze the effectiveness of integrated Islamic commercial and social-economic or finance to address the poverty compared to unintegrated one. This study used Auto-Regressive Distributed Lag (ARDL) approach to analyze annual data for the period of 2002-2019 while investigating the long and short-run relationships among variables. It found that Islamic philanthropy reduces poverty both in the short and long run, particularly in the integration of Islamic social and commercial finance in a single model. The government should therefore include Islamic philanthropy or other Islamic social finances as a fundamental strategy for building financial stability and sustainable development. (Menjamurnya studi-studi terbaru terkait peran filantropi Islam dalam mengatasi masalah sosial-ekonomi telah mengkonfirmasi peran pentingnya dalam mengatasi masalah ini. Hal ini sejalan dengan adanya regulasi yang mendukung efektivitas perannya dalam pengentasan kemiskinan di Indonesia, seperti Undang-Undang Nomor 23 Tahun 2011 tentang Pengelolaan Zakat dan Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf. Penelitian ini memiliki dua tujuan. Pertama, untuk menganalisis dampak filantropi Islam terhadap penurunan tingkat kemiskinan sebagai sebuah permasalahan sosial-ekonomi di Indonesia, baik dalam jangka pendek maupun jangka panjang. Kedua, untuk menganalisis efektifitas integrasi atau antara filantropi dan komersial dalam kerangka ekonomi Islam dalam mengatasi permasalahan kemiskinan. Penelitian ini menggunakan pendekatan Auto-Regressive Distributed Lag (ARDL) untuk menginvestigasi hubungan jangka pendek dan jangka panjang antara filantropi Islam dan tingkat kemiskinan selama periode tahun 2002-2019. Penelitian ini menemukan bahwa filantropi Islam dapat menurunkan tingkat kemiskinan baik dalam jangka pendek maupun jangka panjang. Penelitian ini juga menemukan bahwa ketika filantropi dan komersial dalam kerangka ekonomi Islam diintegrasikan, tingkat kemiskinan dapat diturunkan baik dalam jangka pendek maupun jangka panjang. Pemerintah seyogiyanya menempatkan filantropi Islam sebagai kebijakan dan strategi fundamental dalam rangka mewujudkan stabilitas keuangan dan pembangunan berkelanjutan.)
The study aims to: (1) know the epistemology and concept of al-fala>h in Islamic perspective; (2) know the implementation of al-fala>h concept in micro and macroeconomic. The study uses a qualitative-descriptive approach with library research technique. The results showed that in Islamic epirstemology, al- al-fala>h defined as all forms of happiness, luck, success and prosperity that is perceived by a person, both born and inner, which it can be feeled in the world and in the hereafter, from all sides and dimensions (comprehensive) in all aspects of life. The concept of al-fala>h demands a muslim to be oriented to the community in every activity, where the hereafter becomes the ultimate goal of the process in the world continuously, while the material facilities in the world can be maximised to maximize the implementation of worship to God more perfectly. Al-fala>h is a multidimensional concept that has implications on the aspects of individual behaviour (micro) and collective behavior (macro), namely survival, freedom of desire, strength and self-esteem and spirituality.
Id prayer is one of the prayers recommended to be done in congregation, but in abnormal conditions sometimes Muslims are prevented from conducting it in congregation, so it must be conducted in their homes either individually (munfarid) or in congregation with family members in one house. This study aimed to recognize the law of conducting id prayer at home in the midst of covid-19 outbreak. In this study the author employed library research method with a juridical normative approach to get accurate results from different perspectives described in numbers of works by classic scholars to be applied in the current situations. The results show that Id prayer may be done at home either individually or in congregation with family members in order to avoid the spread and transmission of covid-19.
The community service program is a form of the tri dharma of higher education that can be carried out through Student Community Service activities. One of the villages that is the location for the implementation of the STIBA Makassar KKN is Kalabbirang Village, which is located in Bantimurung District, Maros Regency, South Sulawesi. This article aims to provide a description of the community service process carried out by STIBA Makassar students in Kalabbirang Village. The program activities carried out are 1) Friday blessing; 2) Muslim fiqh taklim; 3) TPA development; 4) Dirose program; 5) Tahsin program; 6) Tarbiyah Islamiyah; 7) Halaqoh luhgawiyah; 8) youth taklim; 9) youth taklim; 10) Natural Tadabbur; 11) Handicraft training; 12) Training on organizing the body; 13) Festival of pious children. The results of the community service program contributed greatly to the formation of the Q'uranic community for the people in Kalabbirang Village.
This study aimed to elaborate and examine the procedures for purification and prayer for health workers when using personal protective equipment (PPE). This research used a descriptive qualitative approach through content analysis techniques and library research. The results show that: First, it is an emergency condition that PPE is not applied, it will threaten the safety of his or her life in which he or she is vulnerable to infected with the virus; Secondly, before using PPE, health workers should have themselves purified from small hadas (impurity) through ablution or from the big one through bathing; Third, in the state of purity and nothing breaks the ablution, health workers can immediately pray as usual; Fourth, if their ablution is broken and they still must wear PPE while it is feared that time for prayer be over, then they should pray according to their circumstances even though they are obstructed from purification; Fifth, under certain situation, due to the job, health workers cannot perform prayers on time or cannot merge their prayers then they should immediately perform prayers whenever it is possible.
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