In the pre-independence era and towards independence era of
H}isbah is an important way of monitoring is known by the Muslims in the early days of Islam that completes supervision to correct and prevent ethical lapses. H}isbah during Umar have an important role in market surveillance and the activities carried out in them, which is ekonomi. This article is aimed at the most important things that exist in the economy by Umar jurisprudence on h}isbah and its role in overseeing economic activities. H}isbah is in etimolgy and terminology revolves around the ordering good and forbidding the evil (amar ma’ruf nahi munkar). Terminological meaning h}isbah was ordered to leave if there is goodness and forbid unjust if there are practiced. The concept of hisbah above extends to cover all members of society capable of ordering the good and forbidding the evil, whether they are assigned by the state or did not required by resmi. Sebagaimana space h}isbah scope includes the rights of Allah and the rights of man. This means that h}isbah cover all facets of life. Where is the discussion here will be narrowed explanation h}isbah implementation by the state at the time of Umar in matters related to the economy
Partisipasi masyarakat sipil Islam dalam konteks demokratisasi di negara Muslim masih dipersoalkan, tidak terkecuali di Indonesia. Namun demikian, artikel ini memberikan bukti bahwa saprah amal sebagai bagian dari praktik filantropi Islam yang unik telah menjadi bagian dari upaya memperkuat demokratisasi di negara Muslim. Teori partisipasi dari Sherry R. Arnstein dipakai untuk menganalisis persoalan ini. Artikel ini menjawab pertanyaan tentang saprah amal sebagai proxy atas praktik kedermawanan, cara negosiasi berderma, dan bentuk partisipasinya dalam memperkuat demokrasi di Indonesia. Temuan artikel ini, pertama, saprah amal merupakan tradisi unik dalam masyarakat Islam Banjar dan ia menjadi proxy atas praktik kedermawanan yang bersifat indigenous. Lelang amal melalui influencer dalam tradisi saprah amal juga menjadi cara negosiasi yang unik dalam berderma. Kedua, spirit kebersamaan dalam saprah amal menjadi modal sosial yang baik untuk mengisi ruang kosong pembangunan yang tidak bisa dilakukan secara cepat oleh negara. Ketiga, praktik dan tradisi saprah amal ini merupakan bentuk ekspresi dan partisipasi masyarakat Islam Banjar untuk ikut serta dalam pembangunan bangsa yang keberadaannya diakui dan dijamin oleh konstitusi negara Indonesia.
LAZNAS Baitul Maal Hidayatullah (BMH), which has been initially considered successful, in reality, shows a failure in terms of collecting zakat funds. BMH has received various awards from the Marketing Award, BAZNAS Award, and Anugerah Syariah Republika. However, the collection of zakat funds and the number of muzakki are very low and tend to decrease from year to year. In 2019, the number of muzakki was only 14.38%, and the zakat funds collected were only 11.7% of the total funds. This research aims to investigate what internal and external factors caused this decreasing trend. Employing interviews with the BMH leaders and employees, this study found that the internal factors of the low collection of zakat funds were: 1) The funds targeted by BMH from zakat were much lower than the other sources, only 32.66%; 2) BMH only followed the will of the donors; 3) BMH did not ask the donors whether they had paid zakat; 4) BMH felt uncomfortable to ask the donors whether they had paid zakat. Meanwhile, the external cause was that the donors tended to be more interested in choosing the programs offered by BMH rather than paying zakat.
The background of the study is the existence of Fiqh Muhammadiyah and Fiqh Nahdlatul Ulama in coping with disaster, in response to the phenomenon of disasters happened in Indonesia, which has taken many victims and caused various losses. Muhammadiyah and Nahdlatul Ulama are two largest Islamic community organizations in this country, so the way on managing the society is always interesting to study, including FIQH (ISLAMIC JURISPRUDENCE) of coping the disaster. Based on the reasons above, the backgrounds of the study are how do muhammadiyah and nahdhatul ulama apply their fiqh (islamic jurisprudence) to cope with disaster? and why do they apply their fiqh? This study is library research using qualitative design and comparing between the two fiqhs from both Muhammadiyah and Nahdatul ulama. The researcher applies Philosophical approaches, through the term epistemilogi bayani, burhani dan irfani as instruments to clarify the content of both fiqhs to find the answer for both research problems above. The findings are the guideline and methodhology used both Muhammadiyah and Nahdatul ulama covered in both fiqhs; there are several differences on the Basic conceptions related to beliefs and Aqida; ethical and moral formulations and practical things. Muhammadiyah Fiqh explained in details regarding with practical procedures and steps of worship in coping with disaster, while Nahdlatul Ulama Fiqh explained only practical guidelines in coping with disaster. The other finding is related to the triple epistimology. The point of bayani on both fiqhs are relatively similar, same level and size. The point of burhani on Muhammadiyah fiqh gave deeper understanding than Nahdlatul Ulama fiqh. And the point of irfani neither muhammadiyah nor Nahdlatul Ulama seem to use it. The fact of the differences refers to the basic methodology from both organizations; Muhammadiyah refers from verse and hadith, while Nahdlatul Ulama refers from aqwal ulama, although both of them refer to the verse, hadith and the decree of classical ulama (preachers)
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