The Birth of Law No. 23/2011 marks a new era of transformation of the national charity which has given rise to a new paradigm of charity management in our country. Some rules are the result of constitutive ijtihadin the ?eld of charity gets a reaction from some quarters, especially related to the management of charity by the state authority. Regardless of the debate which led to the material and formal lawsuit, there are several key issues to be further analyzed in relation to the reconstruction of ?qh paradigm evaluated from the perspective of contemporary Islamic law. First, the authorities and the involvement of the state as charities through the agency or institution that is of?cially established or recognized by the state, so that the management of charity can be done effectively, guaranteed. And have legal certainty. Secondly, the absence of sanctions for muzaki who shirk the obligation of charity in Law No.23 / 2011 shows that the payment of charity is voluntary, therefore charity regulations in Indonesia are still considered weak in the legal framework that can bind to the individual or business entity that is exposed to the taxpayer , Third, the reform paradigm of subject, object and charity tas{arruf ?eld have already accommodated in Law No.23 / 2011 in accordance with the principle of mas}lah}atand justice. Fourth, the relationship of charity and tax reaf?rmed in the amendment of new Law charity as?scal incentives for charity payers to make charity as a reduction of PKP (tax deduction), although this provision has not been able to realize the position of charitywhich is more signi?cant as a tax deduction(tax credit).
This article seeks to identify and describe the construction of zakat thought contained in a number of local works by Banjarese Ulama and to find the relevance of zakat thought as proposed by modern zakat management concepts. The study of the Banjar Ulama's conception of zakat thought was carried out through reading library materials in the form of a number of fiqh works written by Banjar Ulama in the 18-19M century which were also the targets or objects of study. The search results and analysis of the intended local fiqh literature found a number of constructs for discussion of zakat fiqh that discuss the legal provisions of zakat obligations, criteria for zakat objects, zakat distribution mechanisms, the concept of productive zakat, and amil criteria, as well as zakat management authority. From a number of fiqh formulations found, some provisions are still limited conventionally and conservatively, especially regarding the subject of zakat and the criteria for assets which are the object of zakat. While some contain jurisprudence ideas that are relevant to the context of modern management in zakat management, namely related to the productive use of zakat, zakat agency institution with their various duties and functions, and the active role of the government in providing regulatory support and facilitation of operational facilities and infrastructure for zakat management. Some of these fiqh ideas can even be considered as a progressive thought that transcends fiqh thinking in the context of their time.Tulisan ini berupaya mengidentifikasi dan mendeskripsikan konstruksi pemikiran zakat yang terdapat dalam sejumlah karya lokal Ulama Banjar serta menemukan relevansi pemikiran zakat yang dikemukakan dengan konsep manajemen zakat modern. Kajian tentang konsepsi pemikiran zakat Ulama Banjar ini dilakukan melalui penulusuran bahan pustaka berupa sejumlah karya fikih yang ditulis Ulama Banjar dalam rentang abad 18-19M yang sekaligus menjadi sasaran atau objek kajian. Hasil penelusuran dan telaah dari literatur fikih lokal dimaksud menemukan sejumlah konstruk bahasan fikih zakat yang mengulas seputar ketentuan hukum kewajiban zakat, kriteria objek zakat, mekanisme distribusi zakat, konsep zakat produktif, dan kriteria amil, serta otoritas pengelolaan zakat. Dari sejumlah rumusan fikih yang ditemukan tersebut sebagian ketentuannya masih terbatas secara konvensional dan konservatif terutama menyangkut subjek zakat dan kriteria harta yang termasuk objek zakat. Sementara sebagian lagi mengandung gagasan fikih yang relevan dengan konteks manajemen modern dalam pengelolaan zakat, yakni terkait pendayagunaan zakat secara produktif, lembaga keamilan dengan berbagai tugas dan fungsinya, serta peran aktif pemerintah dalam memberikan dukungan regulasi maupun fasilitasi sarana dan prasarana operasional pengelolaan zakat. Beberapa gagasan fikih tersebut bahkan juga dapat dinilai sebagai sebuah pemikiran progresif yang melampaui pemikiran fikih pada konteks zamannya.
Purpose – This study aims (i) to analyze the readiness of zakat management institutions in zakat digitalization and (ii) to analyze the problems and solutions in managing zakat funds through digital platforms.Methodology – The study used two methods, called the interview and the Delphi-ANP methods. The data used in this study were the results of interviews with zakat managers (OPZ) in South Kalimantan (BAZNAS and LAZNAS). Besides practitioners, it also involved experts from various universities in South Kalimantan.Findings – The results showed that most zakat institutions in South Kalimantan, Most zakat institutions have a good understanding and readiness to shift to digital platforms. Based on the analysis of problems and solutions in using digital platforms in zakat management, the study found alternative priority problems and solutions for zakat institutions. The problems and solutions covered human resources, IT, institution management and socialization and communication, muzakki, society, government and digitization. In particular, the main cluster of priority problems was management, and the main cluster of priority solutions included human resources.Originality – The researchers reviewed several studies that explained problems and theories of zakat management through digital platforms. However, there is still seemingly no study reviewing problems to manage zakat funds through digital platforms provided by zakat institutions.Practical implications – This research shows that OPZ needs to recruit IT and Digital Marketing people. In addition, it suggests OPZ designs and creates crowdfunding, e-wallet, e-commerce, website, and social media. Following that, OPZ should do digital planning for zakat collection and training conducted by BAZNAS Province and Center to OPZ periodically. They also need to establish a partnership with scholars (Ulama) and the government agencies to increase the payment zakat digitally.
The main problem in this study is the legality of zakat managers' existence and the effectiveness of zakat management at mosques and langar in Banjarmasin as the most significant potential among Banjarmasin people who are known to be religious. The research seeks to reveal the existence and role, and efforts to revitalize the presence and function of amil zakat formed by the ta'mir/ mosque administrators who are the research objects. The research method applied is classified as field research. The research type is qualitative research. Data mining is carried out by interviewing the mosque ta'mir administrators and the committee / amil zakat and BAZNAS Banjarmasin administrators. Also, data collection is carried out by documentation. Based on the study results, it was found that the existence of amil zakat in most mosques in Banjarmasin. According to the zakat law, the form of committees was formed seasonally before Eid al-Fitr and did not formally and permanently establish management as Zakat Collection Units (UPZ). Only a small number of them have officially started the administration of amil zakat to become UPZ. The existence of amil, which is only ad hoc, has not shown the maximum function and role in the direction of zakat, especially in the management of zakat fitrah. Most of the amil/zakat committees formed by mosque administrators are only limited to serving the acceptance and distribution of zakat fitrah. The type of zakat mal is still relatively small. Regarding the optimization of the collection, especially the kind of zakat mal, the amil / mosque zakat committee, which is the subject of this research, has never made any efforts to pick up the ball (zakat mal) to the surrounding muzaki. Socialization or invitations for zakat distribution through amil's mosque are also only carried out in limited media (through mosque loudspeakers or banners).
Conceptually, the existence of religion is actually an alternative for the creation of a reality without violence, especially against women. Islam introduces the concept of preventing violence against women which refers to substantive verses (ushuliyah), as well as a general purpose / basis of sharia (maqashid al-syariah). In the context of married life, there are some basic rules put forward by the Al Quran as a guarantee for the benefit of a wife to avoid physical and psychological violence in relation to fulfilling her rights as a woman. This paper seeks to analyze and find the idea of benefit outlined by sharia in its relevance to efforts to prevent violence in a broad sense as upholding the principles of justice, human rights, and protection of life as the embodiment of maqashid al sharia. In understanding several verses, it is often questioned that the interpretation tends to give priority to men and downplay metaphors. In fact, these verses do not mean to denigrate women, they only refer to social roles and roles based on gender (gender roles), even generally having a history of sabab al-nuzul, so they are very historical. Generally verses like this are intended to support and realize the general purpose (maqashid) of the essential verses (ushul) which are also the central theme of the Quran. Abstrak: Secara konsep, keberadaan agama sesungguhnya menjadi alternatif bagi terciptanya realitas tanpa kekerasan khususnya terhadap perempuan. Islam memperkenalkan konsep pencegahan kekerasan terhadap perempuan yang mengacu pada ayat-ayat subtantif (ushuliyah), sekaligus menjadi tujuan umum/dasar syariah (maqashid al-syariah). Dalam konteks kehidupan berumah tangga terdapat beberapa aturan dasar yang diketengahkan Al Quran sebagai jaminan kemaslahatan bagi seorang istri untuk terhindar dari tindakan kekerasan fisik maupun psikis dalam kaitannya dengan pemenuhan hak-haknya sebagai perempuan. Tulisan ini berupaya menganalisis dan menemukan gagasan kemaslahatan yang digariskan syariat dalam relevansinya dengan upaya pencegahan tindak kekerasan dalam makna yang luas sebagai penegakkan prinsip keadilan, hak asasi, dan perlindungan hidup sebagai perwujudan maqashid al-syariah. Dalam memahami beberapa ayat, sering dipermasalahkan penafsiran yang cenderung memberi keutamaan kepada laki-laki dan mengecilkan perumpuan. Padahal sesungguhnya ayat-ayat ini tidak bermaksud merendahkan kaum perempuan, ia hanya merujuk pada fungsi dan peran sosial berdasarkan jenis kelamin (gender roles), bahkan umumnya mempunyai riwayat sabab al-nuzul, jadi sifatnya sangat historis. Umumnya ayat-ayat seperti ini dimaksudkan untuk mendukung dan mewujudkan tujuan umum (maqashid) ayat-ayat esensial (ushul) yang juga menjadi tema sentral Al Quran.
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