Pandemic Covid-19 has greater impact on people’s lives in all aspects, including economy. The large-scale social restriction policy (PSBB) implemented by the government has restricted the movement of people from one place to another. Then it is suggested to work from home, study from home, or shop from home. As a result, informal sector businesses particularly transportation sub-sector. This research aims to see the impact of Covid-19 pandemic on the economy of people who work in the informal sector, especially the transportation sub-sector. This research was conducted in Tanah Datar Regency, West Sumatra Province in the second quarter of 2020. The population was public transportation workers and sample was minibus taxi drivers or motor taxi bikers. The data collected through a questionnaire, presented in table form and analyzed descriptively by using statistics. The results show Pandemic Covid-19 affect their income. The income of workers in this subsector decreased by 56% so that some workers chose to leave this job or switch to other jobs. This condition results in unfulfilled household needs, so they have to use existing savings, do savings, and rely on special assistance in handling Covid-19, even some wives have also had to work to help the family economy.
E-wallets generally represent the latest technology that offer consumers an electronic money storage service. The e-wallet system emerged from a variety of innovations in the course of changing the world's saving system brought about by Industrial Revolution 4.0 and has escalated the advancement of financial technology to the present state. The issue of benefits provided by application publishers to e-wallet depositors has become a controversy in shariah laws, as some of these benefits were offered to e-wallet depositors when they deposited funds into their accounts. Hence, the objective of this study focused on e-wallet application software, namely the contract between publishers and e-wallet depositors involving the latter's depositing of funds into their e-wallet accounts. It also analysed the legal status of benefits offered by publishers to e-wallet depositors. This qualitative study used the document analysis and participant observation analysis methods on the Touch 'n Go eWallet and Shopee application software as a cased study to examine benefits offered after depositing funds. Hence, it can be concluded that deposits in e-wallet applications are a form of debt and benefits offered to e-wallet depositors are banned in Islam because it is usury which is prohibited in Islam.This study forms the basis for other studies related to the use of current financial technology such as blockchain, online currency exchange, and also online investment platforms that camply with shariah laws.
Waqf has been practiced by the Muslim community in Brunei Darussalam since the beginning of their arrival in the country and their acceptance of Islam long years ago. In Brunei Darussalam, all matters relating to waqf are governed and administered by the Islamic Religious Council of Brunei Darussalam (MUIB) based on the provisions of the law contained in the Laws of Brunei Darussalam namely the Islamic Religious Council of Brunei Darussalam (MUIB) and the Court of the Kadi Division 77. The Act has provided that MUIB is the sole trustee of all types of waqf in Brunei. The purpose of this paper is to review the scenario of waqf governance adapted in Brunei Darussalam. The qualitative research design was adopted to provide analysis of the current practices of waqf governance. The data collected were secondary and primary data. Primary data was obtained through semi-structured interviews with waqf officers in MUIB, while secondary data were gained through published regulation and reports, journal papers, and articles. The study uses SWOT analysis in order to gain insights into the strengths, weaknesses, opportunities, and threats faced by the government of Brunei Darussalam in administering waqf. In the SWOT analysis, the strengths are the advantages of the religious proposition in the country where Muslims are the majority, the successful governance practiced by MUIB and Badan Tanmiah which enable them to generate a high income and give full benefits to all the Muslims from waqf property’s income and the direct financial assistance from the government. With regard to its weakness, there are still unleashed potentials of waqf being explored, problems in human resource and management and also slow growth of waqf development compared to other neighboring countries. The opportunities are the great potential of cash waqf and land. On the other hand, the threats comprise a lack of awareness and understanding of waqf among Muslim donators and resource limitations. Meanwhile, limited fatwa or rules gazette by the mufti in the issue of istibdal and controversy of cash waqf is considered as the other threats. These findings may help the academicians and practitioners to understand the governance issues related to waqf and further recommendations that need to be taken by the relevant parties.
Wakaf ialah apa-apa harta yang ditahan hak pewakaf ke atas harta tersebut daripada sebarang urusan jual beli, pewarisan, hibah dan wasiat, ada masa yang sama mengekalkan sumber fizikalnya untuk kebajikan dengan niat mendekatkan diri pewakaf kepada Allah SWT. Di Malaysia, wakaf ditadbir oleh Majlis Agama Islam Negeri (MAIN) di negeri masing-masing. Namun, dewasa ini wakaf sering dikaitkan dengan masalah tadbir urus rentetan daripada kelompongan yang terdapat dalam tadbir urus institusi wakaf itu sendiri. Seiring dengan kebangkitan institusi wakaf mutakhir ini, maka panggilan ke arah pengamalan tadbir urus yang baik dan amalan terbaik wakaf semakin terserlah. Ini kerana amalan terbaik tadbir urus yang baik perlu diadaptasi oleh MAIN lantaran ia merupakan antara faktor kejayaan yang bersifat kritikal untuk menghidupkan semula institusi wakaf di Malaysia. Artikel ini bertujuan membincangkan transformasi tadbir urus Majlis Agama Islam dan Adat Istiadat Melayu Perlis (MAIPs) selaku institusi yang menguruskan wakaf di negeri Perlis. Kajian ini berbentuk kualitatif dan menggunapakai reka bentuk kajian kes. Dalam menganalisa data kajian, penulis menggunakan kaedah analisis kandungan. Data kajian dikumpul melalui dokumen dan temu bual separa struktur bersama pegawai-pegawai wakaf di MAIPs. Hasil kajian menunjukkan bahawa MAIPs telah melalui beberapa fasa transformasi tadbir urus yang positif dalam menguruskan wakaf di Perlis. Kejayaan tadbir urus yang diimplementasikan oleh MAIPs merupakan bukti bahawa MAIPs bersikap proaktif dalam mengurus dan mentadbir wakaf di negeri Perlis. Implikasi kajian ini dapat membantu pembuat dasar, pentadbir dan pengurus institusi wakaf untuk menambahbaik sistem tadbir urus yang sedia ada agar wakaf dapat dimartabatkan dan dimanfaatkan untuk umat Islam di Malaysia secara keseluruhannya. ABSTRACT Waqf is any property that the donor retains right over the property from any sale, inheritance, grant and will, at the same time retaining his physical source for welfare with the intention of bringing the donor closer to Allah SWT. In Malaysia, waqf is governed by the State Islamic Religious Council (SIRC) in their respective states. However recently, these waqf are often associated with stringent governance problems resulting from the gaps inherent in the governance of the waqf institution itself. With the rise of the modern waqf institution, the call for good governance practices and the best practices of waqf is growing. This is because good governance practices need to be adapted by SIRC as it is one of the critical success factors for revitalizing the waqf institution in Malaysia. This article is intended to discuss the governance transformation of the Perlis Islamic Religious and Malay Customs Council (MAIPs) as the institution that administers waqf in the state of Perlis. This study is a qualitative study with case study designation. In analyzing the research data, the authors use the content analysis method. The data were collected through documents and semi-structured interviews with MAIPs officers. The result shows that MAIPs has gone through several phases of positive governance transformation in managing waqf in Perlis. The success of the governance implemented by MAIPs is a proof that MAIPs is proactive in managing and administering wakaf in Perlis. The implication of this study is to help policy makers, administrators and managers of the waqf institution to improve the existing governance system so that waqf can be fully utilized for Muslims in Malaysia.
ABSTRAKZakat merupakan salah satu daripada rukun Islam yang lima. Hukum menunaikan zakat adalah wajib ke atas semua orang muslim. Namun masih ramai yang belum melaksanakannya. Menurut kajian yang dijalankan oleh Badan Amil Zakat Nasional (BAZNAS) dan Islamic Development Bank (IDB) potensi zakat di Indonesia pada 2012 sebesar Rp.217 trilion (RM58 billion/USD18 billion), namun pengutipan zakat 2013 hanya Rp.2.4 trilion (RM650 juta/USD200 juta) atau sekitar satu peratus sahaja. Manakala penduduk muslim Indonesia berjumlah 210 juta orang (Statitik Badan Pusat Statistik Indonesia 2012), kutipan dan agihan zakat terbilang masih jauh sekali daripada potensinya. Ketidakseimbangan antara kutipan dan potensi sebesar itu tentu menjadi masalah besar. Kajian ini memberi tumpuan membincangkan peranan pemerintah dalam pelaksanaan zakat dalam pandangan Islam dan memperbandingkan peranan pemerintah Indonesia dan Malaysia dalam pengurusan zakat. Kajian menunjukkan bahawa pandangan Islam terhadap pengurusan zakat iaitu pemerintah sebagai pengurus tunggal dan sebagai pemberi hukuman terhadap yang ingkar membayar zakat adalah sangat penting, ini kerana ianya berkaitan dengan peningkatan kesejahteraan masyarakat dan sebagai salah satu sumber kewangan negara. Di Indonesia pengurusan zakat masih dilakukan oleh institusi swasta, masyarakat mahupun individu yang sesiapa pun boleh melakukannya sama ada mempunyai kebenaran atau belum mempunyai kebenaran dari pemerintah.
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