With the ground breaking 160 megawatt wind farm Horns Rev, off the coast of Denmark in the North Sea, installed and operating, offshore wind energy experts are progressing with optimism. With a portfolio for offshore wind farms in north-western Europe that foresees in an accumulated installed power of more than 3 gigawatt by the end of 2006, the future indeed looks bright. But will the expectations for offshore wind energy be met? Based on experience from technical and market-orientated studies on offshore wind energy (OWE), the Energy research Centre of the Netherlands ECN concludes that the growth of OWE in the next few years will mainly be hampered by insufficient policy support, rather than by technical barriers. The realisation of the first two Dutch offshore wind farms has been delayed considerably. Towards the end of 2004, the Dutch policy will shift to a concession system for the issuing of exclusive rights for plots in the North Sea. For the tendered sites surrounding the UK coast, the financial returns appear marginal. Moreover, according to market models, the incentives for offshore wind energy in Germany are insufficient for successful competition with other electricity supplies in the liberalised European market. The main technical challenges are the increase of turbine availability by improvement of turbine operation and maintenance (O&M) and a further reduction of wind farm array losses by innovation in turbine operation and farm layout. Focusing on The Netherlands, a significant upgrade of the grid is required to feed-in the Dutch goal of 6000 megawatt in 2020 successfully.
The urgency of the availability of renewable energy, green economy and implementation of Sharia Economy actually has a spirit that is in line with the efforts of the global community in supporting sustainable development. The synergy between Sharia Economy practices in Indonesia and renewable energy programs in order to realize it becomes an inevitability. This research aims to describe the concept of synergy of Sharia Economy practices and renewable energy programs in Indonesia in order to realize sustainable development. This research is qualitative descriptive research through library study methods and content analysis. The results showed that the synergy scheme between renewable energy programs and Islamic economic/financial practices can be done in the form of: (i) sharia financial sector can be an instrument of EBT investment financing; (ii) the utilization of EBT may be a supporter and spearhead of halal industry, such as halal food and beverages, Muslim fashion, halal tourism, pharmaceuticals and halal cosmetics and halal media and recreation; and (iii) in the context of socially religious EBT financing, EBT can be done with the concept of ta'āwun and sedekaj jariah through crowd funding and waqf. In order to optimize the synergy between renewable energy programs and sharia economy, some steps and Quick Wins programs that can be done are: (1) campaigns against the excellence of renewable energy to achieve national energy self-sufficiency; (2) create easy access and attractive financing schemes to support renewable energy; (3) conduct research and publication on renewable energy and potential collaboration with other industries in the halal value chain that can be perceived in Indonesia, especially halal tourism.
This study aims to examine how the application of zakat at the time of the Prophet. and khulafaurasyidin as well as examining how the zakat enforcement system in Indonesia and its application from the perspective of Islamic law. In this study, the authors use a type of library research (library research) whose data sources are obtained from written sources, including books, laws, fiqh books, journals, the internet, and other scientific papers related to the object under study, by using Sharia normative theological approach, juridical approach, and sociological approach. The research results found by researchers are as follows; First, zakat is one of the pillars in supporting the economy of Muslims to overcome economic, social, educational, and health disparities in the country of Indonesia. second; The imposition of zakat in Indonesia can be done by revising the contents of law number 23 of 2011, which is to reduce tax for muzakki on zakat that has been fulfilled. third; the government can impose zakat on the Indonesian Muslim community as long as it can manage zakat by the Sharia without any element of cheating in it. fourth; zakat can be enforced in Indonesia if it can strengthen the role of BAZNAS, LAZ, and BAZ nationally by Article 23 of 2011 Law. Fifth; the imposition and management of zakat at the time of the Prophet and khulafaurrasyidin is something that should be emulated because history has proven its success in managing zakat. sixth; muzakki may distribute their zakat directly to mustahik without going through institutions either from the government or institutions under the protection of the government. seventh; according to the perspective of the Islamic law that every leader who manages the affairs of the Muslims is obliged to take care of his affairs by the provisions of the Shari'a. Eighth; in surah al-Taubah / 9 verse 103 the leaders have been instructed to take zakat from Muslims by applicable regulations.
This study aims to determine the concept of stock waqf and its law in the view of Islamic law. This research uses descriptive qualitative research (non-statistical) by using library research method (library review) and using normative and juridical normative approaches. The research results found are as follows; first, stock waqf is the same waqf as other types of waqf, except that stock waqf is in the form of securities. Stock waqf has a similar concept to cash waqf. In this case, the waqif may waqf in the form of money and then nazir converts it in the form of stocks or the waqif can waqf directly the stocks he owns. The stocks waqf are stocks that comply with sharia principles. If the stocks to be donated are contrary to sharia, the stocks must first be sold or exchanged for halal stocks or stocks that comply with sharia principles; second, stock waqf is something new in waqf and has enormous benefits. When the stock waqf can really be managed properly, then it is able to improve the economy of Muslims. Therefore, stock waqf is permissible in the view of Islamic law.
This study aims to determine and understand the form of application of the maximal cashback system in the fiqh muamalah review of the Maximal Cashback strategy in the Online Shop (Shopee and Tokopedia Case Studies). This research uses a qualitative descriptive research that focuses on the study of manuscripts and texts, uses a normative juridical approach to explore sources of law and a sociological approach to analyze the object of research. The results of the study found that the form of implementation of the maximal cashback is to put a cashback percentage, but the maximum cashback received by consumers has been determined from the start by adding information under the promotion. When the cashback has reached the maximum specified amount, regardless of the amount or price of the product purchased, the cashback received is only the maximum amount according to the provisions of the organizer. Then, cashback is generally allowed and the contract used is appropriate, but it should be noted that the maximum form of cashback is that the two parties to the contract (seller and buyer) especially for the buyer are required to know and understand the terms and conditions so as not to be misleading (misunderstanding). ) so that the transactions made do not fall into tadlīs (fraud) because buyers feel cheated by the cashback offer given.
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