Purpose: This research aimed to ascertain the people's economic progress throughout the pandemic via the distribution of productive zakat by BAZ/LAZ in Pekalongan.
Theoretical Framework: Zakat has evolved as a tool for economic growth and poverty reduction among the peoples of the regions during times of economic distress (Yusroni & Chadhiq, 2021). Zakat provides several benefits over the standard fiscal tools now available. Numerous ideas and theories have been advanced by specialists to address the issue of poverty (Alaro & Alalubosa, 2019; Iqbal & Mirakhor, 2011). However, not all ideas can be implemented and contribute to poverty reduction. It is anticipated that professional zakat administration and profitable usage would enable poverty reduction (Hoque, Khan, & Mohammad, 2015).
Design/Methodology/Approach: Field research with a qualitative approach collects, manages, and distributes zakat funds, incredibly productive zakat at BAZ/LAZ in Pekalongan City. The technique is triangulation.
Findings: The results showed that BAZ/LAZ in Pekalongan City had implemented effective zakat distribution programs, namely BAZNAS, LAZ Al Ummah, LAZISMU, and LAZ Central Java, while LAZINU had not implemented the effective zakat program optimally. In general, BAZ/LAZ in Pekalongan City used productive zakat to promote the potential of the people via various sorts of productive zakat initiatives throughout the pandemic. The primary objective of productive zakat is similar to that of BAZ/LAZ in Pekalongan City. According to defined protocols, the productive zakat distribution model is carried out precisely and accurately.
Research, Practical & Social Implications: Despite several challenges, the distribution of productive zakat continued throughout the COVID-19 epidemic. The effective zakat program emphasizes developing diverse models via creativity and innovation for people's economic growth to avoid poverty.
Originality/Value: The findings of the model of economic development of the people run by the mustahik also vary in the efforts carried out whose main objectives are to save, infaq, and develop businesses to avoid the problem of poverty.
This article seeks to highlight some important accounts on the intellectual history of H{ ija> z-Ja> wi> Islamic scholarship by examining the syarh (gloss or commentary) literature. The work under investigation is Inārat al-Dujā Syarh} Tanwīr al-H{ ijā Naz} m Safīnat al-Najā written by Muhammad 'Ali al-Mālikī al-Makkī (1870-1945 AD/1287-1364 AH). This book is a commentary (syarh} ) on Tanwīr al-H{ ijā Naz} m Safīnat al-Najā, a notable work by Ahmad Qusyairi bin Ahmad al-Siddiq al-Fāsuruwāni al-Lāsimī (1892-1972 AD/1311-1392 AH), a prominent Jawi scholar of the early 20 th century who had established a correspondence with Muhammad 'Ali al-Maliki. Beginning with the initial exploration on what might be called "the trans-regional scholarship of Safinat al-Naja", this paper highlights the collaboration between 'Ali al-Malikī and Ahmad Qusyairi al-Fa> suruwanī through Inārat al-Dujā, including the historical sketch behind the publication of the work, some important aspects it contains, and its significance for the larger picture of the early 20 th Century Hijāz-Jāwī Islamic intellectual history.
This article discusses Khaled M. Abou El Fadl’s (El Fadl) views on Islamic legal authority and his critique of the fatwa prohibiting women from travelling alone without a mahram (unmarriageable kin) issued by the Council for Scientific Research and Legal Opinions (CRLO). This research employs a literature review method by analysing several fatwas issued by the CRLO and several of El Fadl’s works as primary sources. The research findings indicate that El Fadl strives to formulate an authoritative and progressive Islamic law. El Fadl criticises the CRLO’s authoritarian fatwa regarding the prohibition of women travelling alone without a mahram using a hermeneutic framework. El Fadl emphasises that the reader must understand the message of the religious text by connecting the text at the time of its revelation with the current text, considering the text’s competence, meaning determination, and representation. According to El Fadl, the hadith text used as a basis by the CRLO is no longer relevant in the current context because the sense of security can be overcome on which the fatwa is based. The author argues that El Fadl’s views belong to progressive Muslim thinking. This article is expected to contribute to the discourse on openness and inclusivity in Islam.
Cryptocurrency is a result of recent development of digitalization in the financial transaction. OneGram is a part of it that uses gold instruments to back up and maintain its value stable. The purpose of this study is to explore how Islamic law and MUI & NU, through their fatwa, percieve the OneGram. This research uses a qualitative approach to gain a deep understanding of the OneGram by using secondary data collected from the Quran, hadith, relevant academic journals according to Islamic law and fatwas from both organization. The results of this study state that OneGram is allowed by Islamic law and the fatwa to be used as digital payment system. OneGram is furthermore supervised by shariah supervisory board to avoid gharar (uncertainty) and maysir (gambling) in maintaining its value. The unique fact from this digital currency is that the use of gold in transaction had been applied in the time of Prophet Muhammad SAW. From this digital development, OneGram as a gold-backed cryptocurrency can revive the function of dinar as currency. OneGram transforms the gold value in dinar coin which physically has no flexibility in today transaction to the gold value in digital platform which has flexibility in digital transaction with broad accesability.
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