It is historically proven that waqf plays a good role as the public financial source. The relevant shape of waqf for nowadays context is a temporaryone (waqf mu'aqqat). This study aims to offer a temporary waqf program as an alternative solution in both individual and household economic recovery after the Covid-19 pandemic through Jaring Pengaman Sosial. This research uses a qualitative approach and a library study presented descriptive-analytically. It reveals some points: First, fundraising strategy on temporary waqf effectively covers: a) Optimization of waqf fund of LKS-PWU; b) Allocation of government fund; c) Reallocation of BAZNAS and LAZ fund; d) Reallocation of CSR fund; e) Initiation of fundraising through influencers, related institution, and community. Second, collaborative managemenet of temporary waqf fund strategy involves five parties covering government (executive, legislative, and judiciary); public figures (Islamic scholars, influencers, and media owners); company (banking, industry, small industries); institution (LKS-PWU, BAZNAZ, LAZ); and people (waqf giver, receiver and auditor). Third, comprehensive temporary waqf program implementation strategy is done in five phases: coordination, socialization, education, actualization, and evaluation. As the central part, the actualization phases include five types of productive business activities i.e muzara'ahmukhabarah, musharakah, mudarabah, kafalah-daman and lawful banking system.
Indonesia recognizes the magnitude of the economic impact of Covid-19 outbreak for the low, middle, and high levels. As a solution, the Government has issued the Pre-Employment Card (Kartu Prakerja) Program that provided for households or individuals affected by Covid-19. However, since its launch on April 11, 2020, the Pre-Employment Program has been controversial and criticized by users, public and public figures. Therefore, this research aims to sharpen the criticism of the Pre-Employment Program from the perspective of Maqasid Sharī‘ah which represents the main objectives of Islamic law, which is multidimensional, because it includes aspects of religion (hifz al-dīn), biopsychology (al-nafs), education (al-‘aql), social (al-nasl) and economic (al-mal). This research applied qualitative research methods of library research and presented in the form of descriptive-analytic. There are five findings of this research. First, from a religious perspective, the implementation of the Pre-Employment Program in the midst of the Covid-19 pandemic brought more harm (mudarāt) than benefit (maslahat). Second, from the perspective of biopsychology, the Pre-Employment Program risks creating doubtful income (shubhat even haram), psychological pressure and nutritional needs neglect. Third, from an education perspective, online training which is part of the Pre-Employment Program, is considered ineffective, both in terms of training materials that do not produce job competence, or training participation which is at risk of fictitious. Fourth, from a social perspective, the Pre-Employment Program creates discriminatory policies, conflicts of interest and human rights violations. Fifth, from an economic perspective, the Pre-Employment Program creates waste, monopoly and the potential for corruption.
The end of 2019 was marked by the business of humankind in this hemisphere. All countries are focused on fighting against Corona Virus Disease 2019 (Covid-19) after WHO declared a Pandemic. It is also in Indonesia, from rescuing citizens abroad as effort to prevent the spread of this virus. All forces were mobilized, including the MUI religious institution. MUI contributed to preventing Covid-19 by calling on Muslims through MUI Fatwa No. 14 of 2020 concerning the Implementation of Worship in a Situation of the Covid-19 Outbreak. This article seeks to reveal how the caring of the mosque worshipers as the target of this Fatwa is carried out in daily worship. The quantitative approach of this study attempts to capture the determinants of the ummah in urban and rural areas of the Boja Kendal sub-district, from 18 Jami 'mosques in 18 villages, Boja sub-district. The population was taken from the worshipers of 10 mosques consisting of 5 urban mosques and 5 rural mosques. With the assumption of 40 active worshipers, the population will be 400 worshipers. The Kirtji-Morgan table shows a sample of at least 196 respondents, and this study uses data from 200 respondents. The results showed that the level of caring of the mosque worshipers towards the MUI fatwa was 3.27 (very care). This figure comes from 5 aspects of caring, namely the aspect of understanding others at 3.30 (very good), the aspect of feeling at 3.30 (very good), the aspect of doing something for others at 3.17 (care), the aspect of giving support for 3.34 (very caring) and aspects of supporting the spirit of others by 3.25 (care). The determinants of urban mosque worshiperscaring are 3.54 (very care) and rural areas are 3.00 (care). The contribution of understanding aspect of other people in urban are 3.64 (very care) and rural areas are 2.96 (very care), the aspect of feeling also contributes 3.51 (very care) for urban and 3.09 (care) for rural, the aspect of doing something for others, it scores 3.52 (very care) for urban and 2.81 (cares) for rural, then the value is 3.49 (very caring) urban and 3.18 (cares) the aspect of providing support, and the aspect of supporting people's enthusiasm others show a value of 3.54 (very care) for urban areas and a value of 2.96 (care) for members of rural mosques. Thus the concern of mosque worshipers in urban areas is higher than mosque worshipers in rural areas.
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