scholarly journals IKTINAAZ AN-NUQUUD - AHKAAMUHU WA AATSAARUHU WA SUBUL MU'ALAJATIHI ( Dirasah Muqaranah bi al-Iqtishad al-Islamy)

2020 ◽  
Vol 3 (2) ◽  
pp. 243-269
Author(s):  
Muhammad Roshdi Ibrahim Mas'ud

Wealth is one of the greatest blessings that God has bestowed on man, with which the connection between peoples has increased, and many things have been accomplished, for it is truly the engine of the economy, has increased its speed, and has reduced a lot of time in matters that were done through trade-offs. People must not deviate from the money from what it was created for, and take it as a tool of hoarding, as this is contrary to its purpose, but given that some people may deviate from grace, then take the criticism as a destination after it was a means, which results in a lot of harm, so the ruling of the street comes in a way that violates everything that contradicts Therefore, preventing Islam from Iktinaz (hoarding wealth by not paying zakat on it) is not just an occasional phenomenon in Islamic law, but rather it expresses one of the serious differences between Islamic doctrine and capitalist doctrine, and reflects the way in which Islam was able to get rid of the problems of capitalism, resulting from the poor capitalist role of using criticism, which It leads to the most dangerous complications, threatens the movement of production and constantly rocks capitalist society.

1997 ◽  
Vol 20 (2) ◽  
pp. 306-307 ◽  
Author(s):  
Willem P. De Jong ◽  
Gerard P. Van Galen

Notwithstanding its overwhelming descriptive power for existing data, it is not clear whether the kinematic theory of Plamondon & Alimi could generate new insights into biomechanical constraints and psychological processes underlying the way organisms trade off speed for accuracy. The kinematic model should elaborate on the role of neuromotor noise and on biomechanical strategies for reducing endpoint variability related to such noise.


Daedalus ◽  
2019 ◽  
Vol 148 (1) ◽  
pp. 30-36
Author(s):  
David F. Levi ◽  
Dana Remus ◽  
Abigail Frisch

With the prospect of nonlawyers stepping in to do low-fee legal work, how should the legal profession conceive of its relationship to that work and ensure that nonlawyers bolster rather than undermine the value that lawyers add to society? Lawyers should reclaim their role as connectors in their communities: interstitial figures with the knowledge, skill, and trust to help resolve disputes, move beyond stalemates, dispel tensions, and otherwise bring people and resources together in productive solutions. They should do so, at least in part, through pro bono work for poor and low-income clients. It would be a mistake to stand in the way of innovative solutions to the justice gap. But it would also be a mistake, and a deep loss, if lawyers–particularly those who do not normally represent poor and low-income clients– turned their backs on the poor and low-income segments of our society.


Author(s):  
Muhammad Anis

AbstractZakat is an obligation for those who have the ability called Muzakki which aims to help others and for those who don’t have the ability to be called Mustahik, including the poor, amil, converts, people who owe, people who demand knowledge, and people who struggle in the way of Allah Swt. Besides that, zakat can also be a tool for empowering Muslims. The Muzakki, Amil and Zakat Collecting Institutions must be at the forefront in the process of empowering umad, according to Minister of Religion Regulation No. 52 of 2014, Zakat is a treasure that must be issued by a Muslim or a business entity owned by Muslims to be given to those entitled to receive it in accordance with Islamic law. According to QS. At-Taubah verse 60, that Allah gave the provisions there are eight groups of people who receive Zakat. In general, Zakat is divided into two types of Zakat Fitrah and Zakat Harta (Mal). Zakat Fitrah must be issued in the holy month of Ramadan for every soul both men and women with Islamic religious requirements, Living on the Month of Ramadan, Having food or basic needs for the night of Eid al-Fitr. Zakat Harta (Mal) is zakat which is issued if the nizab has been fulfilled and is not in conflict with religious law. Keywords: Community Empowerment, Solutions, Zakat.AbstrakZakat merupakan Kewajiban bagi yang punya kemampuan dinamakan Muzakki yang bertujuan untuk membantu orang lain dan bagi tidak punya kemampuan dinamakan Mustahik, diantaranya adalah Fakir, Miskin, Amil, Muallaf, Orang Yang berutang, Orang yang Menuntut Ilmu, dan Orang yang berjuang dijalan Allah Swt. Disamping itu zakat juga dapat menjadi alat pemberdayaan ummad. Para Muzakki, Amil dan Lembaga Pengumpul Zakat (UPZ) harus berada pada garda terdepan dalam dalam proses pemberdayaan umad, menurut Peraturan Menteri Agama  no 52 Tahun 2014, Zakat adalah Harta yang wajib dikeluarkan  oleh seorang muslim atau badan usaha yang dimiliki oleh orang islam untuk diberikan kepada yang berhak menerimanya sesuai dengan syariat Islam. Menurut QS. At-Taubah ayat 60, bahwa Allah memberikan ketentuan ada delapan golongan orang yang menerima Zakat. Secara umum Zakat terbagi menjadi dua jenis yaitu Zakat Fitrah dan Zakat Harta (Mal). Zakat Fitrah wajib dikeluarkan pada bulan suci ramadhan atas setiap jiwa baik laki laki maupun perempuan dengan syarat beragama Islam, Hidup pada Bulan Ramadhan, Memiliki kebutuhan makanan atau kebutuhan pokok  untuk pada malam hari raya idul fitri. Zakat Harta (Mal) adalah zakat yang dikeluarkan jika nizabnya sudah terpenuhi dan tidak bertentangan dengan syariat agama.Kata Kunci : Pemberdayaan Masyarakat, Solusi, Zakat.


2018 ◽  
Vol 12 (2) ◽  
pp. 123-129
Author(s):  
Julia McClure

Abstract This forum examines the role of charity in empire formations from a diachronic and transregional perspective. It focuses upon the beliefs, discourses, and practices of charity that developed within Christianity and the roles they played in the West’s imperial projects, from the first global empires that emerged from the Iberian Peninsula in the sixteenth century to projects of philanthro-imperialism in modern China. This forum exposes the complex religious, economic, political, and cultural roles that charity has played in imperial projects and increases our consciousness of the ways it continues to shape global politics. It shines light on the way in which governing bodies, institutions, and individuals have instrumentalized charity to achieve a range of strategic functions whilst shaping the narrative and image of their power. Viewing empire through the lens of charity also provides the opportunity to bring not only the rich but also the poor into focus and to explore the ways they have been active subjects negotiating for a range of material and immaterial resources in imperial contexts.


Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 43-53
Author(s):  
Ladan Rahbari

AbstractIn Islamic law, kinship is defined by consanguineal and affinal relationships. Birth and Islamic marriage are important events that define religious responsibilities of family members towards each other. Some responsibilities are connected to Mahramiyat, a framework of interpersonal relations that regulates marriages and interactions with the opposite sex. Besides consanguineal and affinal bonds, mahramiyat and kinship can also be established through breastfeeding. The relationship formed through breastfeeding is called milk mahramiyat/kinship. It is spoken of in the Quran and hadith and has been extensively discussed in Islamic Feqh. This study investigates Shi’i guidelines on milk kinship. My interest is in the exploration of existing gendered rulings on the conditions of milk mahramiyat/kinship in Shi’i jurisprudence. The analysis aims to bring forth discussions on the significance of breast milk and the maternal body, and to investigate how milk kinship is framed within the patrilineal system of kinship in Shi’a Islam. The findings discuss rulings on the role of milk-mother and -father in the way kinship takes effect. While patrilineal kinship is often defined based on a paternal ‘milk line’, the study suggests that alternative readings and interpretations of the Quran and hadith are available that centralize the mother and the maternal body.


2018 ◽  
Vol 15 (1) ◽  
pp. 1
Author(s):  
Titin Samsudin

Abstract The dynamism of Islamic law must have an effect on the process of social interaction. In vice versa, social status that absorbed through interaction between religion and society will have an implication to the social process. social change in society always demands changes in the law, so legal change can lead to social change. Sociologically, the society always changes. The change of a society can be influenced by the way of thinking and the value of existing in society. The more advanced the way of thinking of a society will be more open problematika that happened, The more problematic faced by society hence the settlement demand also getting harder. So it takes a serious effort in solving it. Thus the role of Islamic law in answering all issues that are increasingly growing in the social community is very urgent done. As an illustration and concrete and concrete form of the dynamic of Islamic law.  Abstrak Dinamisasi hukum Islam pastilah berpengaruh terhadap proses interaksi sosial. demikian pula sebaliknya status sosial yang terserap melalui interaksi antara agama dan masyarakat akan berimplikasi terhadap proses sosial. perubahan sosial dalam masyarakat selalu menuntut adanya perubahan hukum, demikian pula perubahan hukum dapat menimbulkan perubahan sosial. Secara sosiologis masyarakat senantiasa mengalami perubahan. Perubahan suatu masyarakat dapat dipengaruhi oleh polapikir dan tata nilai yang ada dalam masyarakat. Semakin maju cara berpikir suatu masyarakat maka akan semakin terbuka problematika yang terjadi, Semakin banyak problematika yang dihadapi oleh masyarakat maka tuntutan penyelesaiannya juga semakin berat. Sehingga membutuhkan upaya yang sungguh-sungguh dalam menyelesaikannya. Dengan demikian peranan hukum Islam dalam menjawab semua persoalan yang semakin hari semakin berkembang dalam sosial masyarakat sangatlah urgen dilakukan. Sebagai gambaran dan bentuk konkrit serta nyata dari dinamisnya hukum Islam.


Author(s):  
عبدالله الطيب عبدالله زويتة ◽  
حبيب الله زكريا

التكافل الصحي المصغر من أنواع التكافل المهمة في وقتنا المعاصر، ولعل ذلك بسبب الأهمية البالغة التي تحظى بها قضية الصحة في الآونة الأخيرة. وتهدف هذه الورقة إلى النظر في ما إذا كان صرف أموال الزكاة للاشتراك في منظومة التكافل الصحي يتماشى مع الشريعة الإسلامية، وعليه فقد تطرّقت الدراسة إلى بعض القضايا الشرعية المتعلقة بصرف أموال الزكاة للتكافل الصحي، والتي تتمثّل في القول باشتراط تمليك الأصناف أموال الزكاة أو عدم الاشتراط، ومن جهة أخرى ناقشت الورقة مفهوم مصرف "وفي سبيل الله" وما إذا كان هذا المصرف يغطي كافة وجوه الخير أو يخصص في تجهيز الغزو. انتهجت الورقة المنهج الاستنباطي والمنهج التحليلي بالاعتماد على البيانات الثانوية من خلال مراجعة الأدبيات الفقهية والدراسات السابقة، وتحليل ما ورد في التراث الفقهي الإسلامي وفتاوى الفقهاء المعاصرين في استخدام أموال الزكاة لدعم التكافل الصحي.  وخلصت الدراسة إلى عدم اشتراط تمليك الأصناف، وإنما يكتفى بقطع الملكية من المزكي، كما خلصت الدراسة إلى أن مصرف "وفي سبيل الله" يشمل الصرف إلى جميع وجوه الخير، وبناء على ذلك فصرف الزكاة للتكافل الصحي المصغر لا يخرج عن المقاصد التي وضعت من أجلها الزكاة؛ لأن في ذلك رفع معاناة الفقراء والمساكين والمحتاجين من أصحاب الدخل المحدود. توصي هذه الورقة مؤسسات الزكاة والهيئات المختصة للنظر في الإجراءات اللازمة لتفعيل دور الزكاة في الرعاية الصحية للفقراء والمحتاجين، كما توصي الورقة الفقهاء المعاصرين للنظر إلى القضايا الشرعية ذات الصلة بدور الزكاة في التنمية الاجتماعية. الكلمات المفتاحية:  المسائل الشرعية، الزكاة، التكافل المصغر. Abstract Micro-health takaful is one of the most important types of takaful in recent times. This, perhaps, is because of the profound significance assumed by health issues lately. This research study is aimed at examining whether using zakat funds as contributions to health takaful pools is in consonance with Islamic law (Shariah), and thus, the study touches on some Shariah issues related to the disbursement of zakat funds for the purpose of health takaful, which is represented in the view whether or not transferring the ownership of zakat proceeds to the beneficiaries is a precondition. On the other hand, it also examines the concept of the beneficiary labelled, wa fī sabīlil Lah (those [struggling] in the cause of Allah) as to whether this category of beneficiaries covers all the forms of struggling in a good cause or it is peculiar to funding military expedition. Th study adopts deductive and analytical methods based on secondary data by reviewing previous studies and literatures on Islamic jurisprudence, analysing reports in Islamic jurisprudential heritage and contemporary fatwas on the use zakat funds to support health takaful. This study finds that it is not a condition to transfer the ownership of zakat funds to beneficiaries, rather it is suffices to take over their ownership from the payer. Furthermore, it is found that the beneficiary labelled, wa fī sabīlil Lah comprises disbursing zakat to all forms of any good cause. For this reason, disbursing zakat for micro-health takaful is not exempted from the objectives for which zakat has been imposed, because doing so relieves the hardship suffered by the destitute, the poor and the needy with limited, insufficient income. This study recommends that zakat institutions and private organizations consider the necessary measures to foster the role of zakat in medical care for the poor and the needy, just as it recommends that contemporary scholars address Shariah issues that relate to the role of zakat in social development. Keywords: Shariah Issues, Zakat, Micro takaful.


2018 ◽  
Vol 68 (2) ◽  
pp. 498-516
Author(s):  
Neil O'Sullivan

Of the hundreds of Greek common nouns and adjectives preserved in our MSS of Cicero, about three dozen are found written in the Latin alphabet as well as in the Greek. So we find, alongside συμπάθεια, also sympathia, and ἱστορικός as well as historicus. This sort of variation has been termed alphabet-switching; it has received little attention in connection with Cicero, even though it is relevant to subjects of current interest such as his bilingualism and the role of code-switching and loanwords in his works. Rather than addressing these issues directly, this discussion sets out information about the way in which the words are written in our surviving MSS of Cicero and takes further some recent work on the presentation of Greek words in Latin texts. It argues that, for the most part, coherent patterns and explanations can be found in the alphabetic choices exhibited by them, or at least by the earliest of them when there is conflict in the paradosis, and that this coherence is evidence for a generally reliable transmission of Cicero's original choices. While a lack of coherence might indicate unreliable transmission, or even an indifference on Cicero's part, a consistent pattern can only really be explained as an accurate record of coherent alphabet choice made by Cicero when writing Greek words.


2019 ◽  
Vol 11 (1) ◽  
pp. 51-56
Author(s):  
RIANI PRADARA JATI ◽  
Sekar Farah Nabila

  Penempatan peran yang baik bagi Family Caregiver sangatlah membantu lansia dalam meningkatkah qualitas hidupnya, meningkatkan motivasi dalam menjalankan hidup Penelitian ini bertujuan Mengetahui hubungan peran Family Caregiver dalam pemenuhan qualitas hidup bagi lansia di Kelurahan Langenharjo Kabupaten Kendal. DesainPenelitianDeskriptifKorelasional menggunakan pendekatan Krosectional,tehnikSamplingStratified Simple Random Sampling dengan karakteristik heterogen, dari populasi mempunyai hak yang sama untuk diseleksi sebagai sampel teknik undianPengambilan data dengan menggunakan kuesioner yang telah diuji validitas dan reliabilitasnya. Uji statistik Chi-square, dengan taraf signifikasi 5%jumlah sampel pada penelitian ini 70 sampel pada Family Caregiver dari 213 populasi yang ada. Hasil penelitian dari 70 responden didapatkan Peran Family Caregiver tidak baik dengan qualitas hidup tidak baik 33 (47,1%), sedangkan Peran Family Caregiver kurang baik dengan qualitas hidup lansia baik 3 (4,3%). Untuk distribusi Peran Family Caregiver kurang baik dengan qualitas hidup lansia tidak baik sebanyak 6 responden (8,6%) sedangkan untuk distribusi Peran Family Caregiver kurang baik dengan qualitas hidup lansia baik sebanyak 23 responden (32,9%). Terakhir, untuk distribusi Peran Family Caregiver baik dengan qualitas hidup lansia tidak baik didapatkan hasil 2 responden (2, 9%) sedangkan untuk distribusi Peran Family Caregiver baik dengan qualitas hidup lansia baik didapatkan hasil 3 responden (4,3%)Menunjukkan nilai ρ value 0,001 (ρ < 0,05) berarti ada hubungan antara dukungan keluarga dengan kepatuhan lansia dalam keikutsertaan posyandu lansia. Disarankan kepada semua Family Cregiver lansia untuk mampu memahami pentingnya perhatian, dukungan bagi lansia dalammeningkatkan qualitas hidup yang lebih baik bagi lansia.   Kata kunci : Peran family caregiver, qualitas hidup, lansia.   ABSTRACT Placement of a good role for Family Caregiver is very helpful for the elderly to improve their quality of life, increase motivation in living life Research Objective: To know the relationship between the role of Family Caregiver in fulfilling quality of life for the elderly in Langenharjo Village, Kendal Regency. Descriptive Correlational Research Design uses a cross sectional approach, Sampling Stratified Simple Random Sampling technique with heterogeneous characteristics, from the population has the same right to be selected as a sample lottery technique Retrieving data using a questionnaire that has been tested for validity and reliability. Test Chi-square statistics, with a significance level of 5% the number of samples in this study 70 samples on the Family Caregiver from 213 populations. Results of the Study Of 70 respondents found the role of Family Caregiver was not good with poor quality of life 33 (47.1%) , while the role of the Family Caregiver is not good with the quality of life of a good elderly 3 (4.3%). For the distribution of the role of Family Caregiver is not good with the quality of life of the poor family as many as 6 respondents (8.6%) while for the distribution of the Role of Family Caregiver is not good with the quality of life of good elderly as many as 23 respondents (32.9%). Finally, the distribution of the Role of Family Caregiver with good quality of life for the poor is obtained by 2 respondents (2, 9%), while the distribution of the Role of Family Caregiver with good quality of life for the elderly is obtained by 3 respondents (4.3%). 0.001 (ρ <0.05) means that there is a relationship between family support and the compliance of the elderly in the participation of the elderly posyandu. It is recommended to all elderly Cregiver families to be able to understand the importance of attention, support for the elderly in improving the quality of life better for the elderly   Keywords: Role of Family Caregiver, Quality of Life, Elderly


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