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.
This article discussed the concept of law in Ibn Khaldun’s thoughts and its relevance in forming modern legal systems. This research used qualitative research methods with data collection techniques through a literature review of Ibn Khaldun’s works and several other relevant sources. The main focus of the research analysis was the concepts of al-’adl law, inheritance law, and justice in law. The results showed that Ibn Khaldun’s thoughts on al-’adl law, inheritance law, and justice in law were highly relevant to forming modern legal systems. The concept of al-’adl law taught that law should be enforced fairly, while the concept of inheritance law provided the basis for developing family law. In addition, Ibn Khaldun’s concept of justice in law had significant implications for the fair and equal enforcement of the law. In conclusion, Ibn Khaldun’s thoughts on law can contribute to forming modern legal systems and new and alternative perspectives for the development of law today. Keywords: kwd
<em>Economic development in the 20th century had a huge impact on the sustainable development of mankind. On the other hand, however, it has a negative impact on living ecosystems. In many aspects such as the orientation of the interests of sustainable development, the economy and the environment are considered as two opposing aspects. Sustainable Development Based on this, a relatively new concept emerged, namely the green economy. The green economy is a concept that supports human well-being and cares about environmental and ecosystem sustainability in economic development. But on the negative side, economic development can also have an impact on the reduction of natural resources through over-exploitation, industrial pollution, oil, water, and air pollution due to flooding, and the impact on climate change. Islam has an ideal concept of sustainable development. At least there are fundamental rules for supporting sustainable development, namely the implementation of fiqh al-bi'ah based on maqashid sharia for the management of Islamic resources in the economy. Islam has an ideal concept of sustainable development. At least there are basic rules to support sustainable development, namely the application of fiqh al-bi'ah based on maqashid Sharia law to manage Islamic resources in the economy.</em>
Dispensasi kawin yang diberikan oleh Pengadilan kepada calon suami istri yang belum mencapai batas umur terendah agar dapat melangsungkan perkawinan, sebagaimana yang ditentukan dalam Pasal 7 ayat (2) Undang-Undang Nomor 1 tahun 1974 tentang perkawinan, kemudian direvisi dengan UU Nomor 16 Tahun 2019 yang mempersamakan batas minimal perkawinan menjadi 19 tahun baik bagi laki-laki maupun bagi perempuan, semula 19 tahun bagi laki-laki dan 16 tahun bagi perempuan. Undang-Undang tersebut juga mengharuskan setiap permohonan dispensasi kawin terdapat alasan sangat mendesak disertai bukti-bukti pendukung yang cukup, sehingga hakim dapat mengabulkan atau menolak dispensasi perkawinan yang diajukan, termasuk dalam hal ini Hakim Pengadilan Agama di Kalimantan Selatan. Penelitian ini menggunakan jenis penelitian yuridis normatif, bersifat deskriptif analisis, baik data primer dan data sekunder, dengan lokasi penelitian Pengadilan Agama di Kalimantan Selatan. Hasil penelitian menunjukkan bahwa dari sekian banyak permohonan perkara dispensasi kawin yang diajukan lebih banyak (mayoritas) mendapatkan penetapan dikabulkan. Konstruksi berdasarkan situasi dan kondisi masyarakat terhadap UU Nomor 16 tahun 2019, terutama dalam hal penerapan ketentuan alasan mendesak, yang tidak hanya dimaknai telah terjadinya perbuatan zina ataupun perbuatan yang melanggar norma, namun harus dipahami mendesak dalam arti telah adanya kemampuan baik secara fisik maupun psikis, telah adanya kemampuan untuk bertanggung jawab, sehingga tujuan perkawinan membentuk rumah tangga yang bahagia, sejahtera dapat terwujud. Upaya mekonstruksi ketentuan alasan mendesak dispensasi kawin, yaitu dengan mengubah dalam tataran normatif perundang-undangan dan pada tahadap praktis dalam putusan dan penetapan hakim. Kebutuhan tersebut paling tidak didasarkan pada kesiapan fisik, mental, emosional, pendidikan, sosial, dan ekonomi.
Allah has clearly established all good things that are lawful (halal) or forbidden (haram), and between them there is something called syubhat, where most people fall into it and they do not know whether it is halal or haram. If you do not know whether it is halal or haram will a thing, then will arise a phenomenon called as syubhat. A relationship that was made because there is an element of syubhat, whether that happens to a marriage, called syubhat and then to be fasakh, or occurs in watha' which is also called watha' syubhat and consequently bear a child, the child is then called also with “a syubhat child.” Nasab (bloodline or lineage) of a syubhat child, whether resulting from a watha 'syubhat or a syubhat marriage, is set to his father, or a person who has become his/ her watha', because a marriage whether it is shahih or fasid, the nasab (lineage) of a child will remains to his/ her watha', not to his mother, because the Islamic law for a syubhat child is different from that of the illegitimate child. Keywords: Syubhat Marriage, Watha' Syubhat, Syubhat Child, Illegitimate Child. Abstrak: Allah sudah menetapkan semua perkara baik yang halal atau haram jelas dan diantara keduanya ada sesuatu yang disebut syubhat, dimana kebanyakan manusia terjerumus ke dalamnya dan mereka tidak tahu apakah itu halal atau haram. Apabila tidak tahu halal dan haram suatu hal, maka akan timbul suatu penyakit yaitu syubhat. Sebuah hubungan yang dilakukan karena ada sebuah unsur syubhat, baik yang terjadi pada sebuah pernikahan yang disebut syubhat dan kemudian difasakh, atau terjadi pada watha’ yang disebut juga watha’ syubhat dan akibatnya melahirkan seorang anak, anak tersebut pun kemudian disebut pula dengan anak syubhat. Nasab anak syubhat baik yang dihasilkan dari watha’ yang syubhat atau pernikahan Syubhat tetap kepada bapaknya, atau seorang yang telah mewatha’nya. Karena baik nikah shahih atau fasid nasab anak tetap kepada seorang yang mewatha’nya bukan kepada ibunya, karena anak syubhat hukumnya berbeda dengan anak zina. Kata kunci: Nikah syubhat, Watha’ syubhat, Anak syubhat, Anak zina
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