scholarly journals PENGEMBANGAN MANDATORI ZAKAT DALAM SISTEM ZAKAT DI INDONESIA

2021 ◽  
Vol 13 (1) ◽  
pp. 1
Author(s):  
Adang Budaya ◽  
Syamsuddin Ali Nasution
Keyword(s):  
Social Care ◽  
Islamic Law ◽  
Economic Sustainability ◽  
Muslim Country ◽  
Muslim Population ◽  
Management Procedures ◽  
The World ◽  
The Status ◽  
State Income ◽  
Islamic Identity

Indonesia is a country with the most Muslim population in the world. According to Global religius future, at the beginning of 2020, 87% of its citizens were Muslims or around 209.12 million people. This is very potential for the development of zakat in Indonesia. Because basically, muzakki will still be there every year or month so that economic sustainability will be maintained and sustainable. Zakat has three fundamental functions, namely to purify the soul, blessing fortune and as an expression of social care for others. Zakat is a mandatory command of God to Muslims stated in the Qur'an and the Hadith of the Prophet Muhammad. The pillars of Islam as the five foundations of Islamic identity, are the driving force in increasing piety. Coupled with the six pillars of faith as a basic manifestation of our faith in Allah Subhanahu Wa Ta'aalaa. However, what remains a problem is that Indonesia, with the status of the largest Muslim country in the world, has not been able to break the zakat into a source of state income as well as taxes. Zakat is still voluntary. While the 2011 Zakat Law No. 23 concerning the Management of Zakat only requires amil and its management procedures, which must follow the guidelines of Islamic law.Keywords : Zakat; Sharia; Islamic Law.

scholarly journals SOCIO-ECONOMIC AND RELIGIO-LEGAL IMPORTANCE OF ESTATE DISTRIBUTION IN ISLAMIC LAW

2012 ◽  
Vol 19 (1) ◽  
Author(s):  
ISMAEL Saka Smael
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
The World ◽  
The Status

The institution of inheritance is as old as the world itself. It occupies a vintage position in any given society whether such society is primitive, developed or developing. Therefore, because of the status of this institution, no society or legal system can afford to close its eyes to the importance of estate distribution generally and in Islamic Law in particular because it constitutes a major method of acquisition of wealth and property. This paper therefore examines the importance of estate distribution in Islamic Law upon the demise of a Muslim from economic, social, religious and legal perspectives.

scholarly journals Islam, Corruption, Good Governance, and Civil Society: The Indonesian Experience

ICR Journal ◽  
2010 ◽  
Vol 2 (1) ◽  
pp. 109-125
Author(s):  
ICR Admin
Keyword(s):  
Civil Society ◽  
Crucial Role ◽  
Good Governance ◽  
Muslim Country ◽  
Daily Lives ◽  
Muslim Countries ◽  
The World ◽  
The Status ◽  
The Creation

Corruption is no doubt one of the most serious problems faced by many countries, including Muslim countries such as Indonesia. Sometimes it might seem that the teachings of Islam - a religion which prohibits corruption - alone do not work to prevent Muslims from conducting such harmful acts. The author of this article therefore looks at other factors that influence Muslims in their daily lives and reviews the status of governance. In his view, one way to address the problem of corruption would be the fostering of good governance. However, at the same time Muslims would need a vibrant and dynamic civil society that can play a crucial role in the creation and empowerment of good governance. In Indonesia, a majority Muslim country - in fact the largest Muslim country in the world - a large number of Islam-based civil societies exist. The author discusses the role of Islamic teachings against corruption, and the recent experiences of Indonesia in combating this vice, particularly the role of an Islamic civil society sphere.

scholarly journals Indonesia and Two Great Narratives on Islamic Studies

2019 ◽  
Vol 26 (1) ◽  
Author(s):  
Komaruddin Hidayat ◽  
Dadi Darmadi
Keyword(s):  
Arab World ◽  
Arab Countries ◽  
Muslim Country ◽  
Daily Lives ◽  
Muslim Population ◽  
Islamic Studies ◽  
The World ◽  
Muslim Majority ◽  
The One ◽  
Populous Country

There are at least two interesting facts about Indonesia and the Muslim world. First, Indonesia is the largest Muslim country in the world. With more than 260 million people, Indonesia is the 4th most populous country in the world, and here Islam is the most adhered to religion. With approximately 87 % of its population are Muslims, the largest Muslim population in one country lives in Indonesia.Second, a large number of Muslim majority countries are not Arabs. According to the Pew Research Center, approximately 20 percent of Muslims live in Arab countries. Turkey and Iran, two non-Arab countries, are the largest Muslim-majority countries in the Middle East. South and Southeast Asia cover around 62 percent of the world's Muslims. Indonesia alone is home to 12.7 percent of all world’s Muslims.These two facts show Indonesia's unique position in the Islamic world. On the one hand, Indonesia is one of the farthest countries from the Arab World, but Islam that comes from there has been deeply rooted in the daily lives of many Indonesians. On the other hand, Indonesia which was colonized for more than three hundred years by Western colonialism, did not take for granted the influence of Arab cultures, and even more in contact with modernity, both directly and indirectly introduced by way of colonialism.

scholarly journals The Postcolonial Crescent

1998 ◽  
Vol 15 (4) ◽  
pp. 145-150
Author(s):  
Deonna Kelli
Keyword(s):  
Twentieth Century ◽  
Identity Politics ◽  
Nation Building ◽  
The State ◽  
The World ◽  
The Status ◽  
Late Twentieth ◽  
Islamic Identity ◽  
The Many ◽  
Late Twentieth Century

Identity politics has become the catch phrase of the postmodern age. Withconcepts such as "exile," "migrancy," and "hybridity" acquiring unprecedentedcultural significance in the late twentieth century, the postcolonial age givesway to new identities, fractured modes of living, and new conditions of humanity.Literature is a powerful tool to explore such issues in an era where a greatdeal of the world is displaced, and the idea of a homeland becomes a disrupted,remote possibility. The Postcolonial Crescent: Islam's Impact onContemporary Literature, is an attempt to discuss how Muslims negotiateidentity at a time of rapid and spiritually challenging transculturation. The bookuses fiction written by Muslims to critique the effects of colonialism, counteractmodernity, and question the status of Islamic identity in the contemporaryworld. It also can be considered as the primary introduction of contemporaryIslamic literature into the postcolonial genre. Muslim writers have yet to submit a unique and powerful commentary on postcolonial and cultural studies;this work at least softens that absence.The Postcolonial Crescent was conceived as a response to The SatanicVerses controversy. Therefore, it is “intimately involved in the interchangebetween religion and the state, and demonstrates that the roles Islam is playingin postcolonial nation-building is especially contested in the absence of broadlyacceptable models” (p. 4). Conflicting issues of identity are approached byinterrogating the authority to define a “correct” Islamic identity, the role ofindividual rights, and the “variegation of Islamic expression within specificcultural settings, suggesting through the national self-definitions the many concernsthat the Islamic world shares with global postcoloniality” (p. 7) ...

scholarly journals Perkembangan Islam di Indonesia Era Reformasi

2018 ◽  
Vol 10 (2) ◽  
pp. 443-458
Author(s):  
M Sauki
Keyword(s):  
Islamic Law ◽  
Religion And Politics ◽  
Reform Era ◽  
Muslim Population ◽  
Islamic Movements ◽  
Public Media ◽  
Islamic Identity ◽  
Islamic Parties ◽  
Islamic Organizations

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media

scholarly journals PERKEMBANGAN ISLAM DI INDONESIA ERA REFORMASI

2018 ◽  
Vol 10 (2) ◽  
pp. 443-458
Author(s):  
M. Sauki
Keyword(s):  
Islamic Law ◽  
Religion And Politics ◽  
Reform Era ◽  
Muslim Population ◽  
Islamic Movements ◽  
Public Media ◽  
Islamic Identity ◽  
Islamic Parties ◽  
Islamic Organizations

Islam in Indonesia has existed since in the 7th and became more widespread in the 13th. The success of Islam spread in Indonesia including the most dynamic with the method of cultural and political da'wah. Since the era of independence, Islam has grown rapidly. This paper aims to examine the existence of Islam in Indonesia today, with a review before the reform era and after reform. The Islamic movement can be said to be very influential on Indonesia's independence. This is evident from the role of Islamic organizations and parties. Despite its dominant influence, Islam did not become the official ideology of the Indonesian state after independence, as in the events of the Jakarta Charter, Islamic leaders preferred Pancasila as the principle of a pluralistic state. Uniquely, despite the predominantly Muslim population, Islam is not formally exposed in the system of government. After the Reform Era, many new Islamic parties and organizations were established. In Islamic conception, in general, reform is understood as ishlāh, which is in the ushul fiqh rules "keeping something good from the old and taking on the better of the new." Therefore, Islamic leaders are required to observe the global situation and its influence on Indonesia. Post reform also emerged a variety of radical Islamic organizations, terrorism, and movements that demand the implementation of Islamic law in all forms of order carried by certain Islamic movements, such as Hizbut Tahrir Indonesia and others. These problems make Islam a very sensitive issue: claims against Muslim representation, blasphemy, exclusivity and confusion between religion and politics without criticism. Such conditions precisely complicate the development of Islam in Indonesia that should consolidate and strengthen the interests of Islam. Furthermore, this condition is exacerbated also by the emergence of politicization and commercialization of Islamic identity in the context of da'wah, education and public media.

scholarly journals Cultural and practical aspects of halal slaughtering in food production

2018 ◽  
Vol 74 (1) ◽  
pp. 6023-2018 ◽  
Author(s):  
ABDELBASSET BENZERTIHA ◽  
BARTOSZ KIEROŃCZYK ◽  
MATEUSZ RAWSKI ◽  
AGATA JÓZEFIAK ◽  
JAN MAZURKIEWICZ ◽  
...  
Keyword(s):  
Animal Welfare ◽  
Food Production ◽  
Muslim Population ◽  
Muslim Countries ◽  
Lack Of Information ◽  
The World ◽  
Islamic Countries ◽  
The Status ◽  
Halal Food ◽  
Religious Aspects

The rise in the Muslim population with the economic disability of Muslim countries have made the term halal common all around the world. The lack of information about halal in non-Muslim countries has made the status of imported halal products uncertain for Muslim countries. Halal meat is the most critical product due to the precise rules and requirements needed. In this review, we attempt to explain the types of halal and haram animals as well as the requirements needed for the allowed animals to be halal. Muslims must follow the halal rules mentioned in the Quran, Sunna and doctrines (scholars). The halal animals have been categorized with special and essential slaughtering requirements. However, the slaughtering should be performed in accordance with Islamic rules. The application of animal stunning has been allowed in some Islamic countries since the animal is still alive at the time of slaughtering with respect to animal welfare. Moreover, halal meat loses its halalness as soon as it becomes contaminated with najis (unclean). Indeed, it is important to understand the requirements of halal food, which cover religious aspects..

scholarly journals Kewarisan Masyarakat Muslim dalam Konteks Indonesia

2019 ◽  
Vol 16 (1) ◽  
pp. 1-19 ◽  
Author(s):  
Yuliatin Anzohar
Keyword(s):  
Islamic Law ◽  
Religious Diversity ◽  
Community Life ◽  
Inheritance Law ◽  
Equal Distribution ◽  
Muslim Population ◽  
Male And Female ◽  
The World ◽  
Distribution Principle ◽  
The Individual

: Indonesia is one country that has the largest population in the world. Religious diversity and customs inherent in community life, but does not mean it makes the pluralistic Indonesian society divided and fragmented. Precisely these differences condition they respect and value between one another. Despite the fact that the majority of Indonesian people are Muslims, but the application of the laws of force in it are not necessarily subject to the laws of Islam alone. In the matter of implementation of the division of the estate, Indonesia's Muslim population is very varied, either by using the Islamic inheritance law as well as the customary inheritance law. Islamic inheritance executed by referring to the rules contained in the Compilation of Islamic Law which is certainly a source of law of the KHI major source of al-Quran and al-Hadith that there must be collaboration mujtahids interpretation of a well-formulated for the benefit of Indonesian Muslims. While the implementation of the division of estate, by using the customary inheritance law can be seen in the pattern of distribution of inheritance; 1. mayor at men (indigenous Lampung), the eldest son has full authority to the inheritance of parents, the responsibility of parents turn when their parents died or switched while the oldest boy has been married, children, women do not have rights to inheritance by reason of girls have given a Sergeant at the time of marriage; 2. mayoral women (indigenous Semendo South Sumatra), where the full authority over the estate such as houses, fields, and gardens turn to the oldest daughter "waistband", it manages the estate and can be utilized by all the heirs, apart from such property can be divided according to Islamic inheritance law; 3. The individual (custom Seberang Kota Jambi), inheritance becomes full rights of each of the heirs, both male, and female. The division of the estate according to the agreement with the equal distribution principle or superiority of heirs.

scholarly journals Pembaharuan Hukum Waris Islam di Turki

2019 ◽  
Vol 5 (2) ◽  
pp. 181-201
Author(s):  
Umar Faruq Thohir
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Civil Law ◽  
Religious Life ◽  
Inheritance Law ◽  
Muslim Population ◽  
The Past ◽  
Muslim Countries ◽  
The World ◽  
Islamic Countries

It is inevitable that a legal enactment, or reform of Islamic family law in various Muslim countries or countries with a majority Muslim population in the world. This is because the existing law (valid) is still not revealed or has been revealed but is considered not in accordance with the era anymore, due to the different “context” between the past and the present. As Anderson said, Islamic law in Islamic countries was not static at all. The form of renewal that is carried out differs from country to country. First, there are some countries that carry out reforms in the form of laws. Second, there are some countries that carry out reforms based on the decree of the president or king. Third, there are some countries that carry out reforms in the form of judicial provisions. The country of Turkey is the first country to carry out renewal in family law. Updates are carried out in the form of laws. For Turkish Muslims, Hanafi is a school that underlies the religious life formally until 1926, before the existence of legislation legislation that was eclectically codified. The Islamic Civil Law or what is called ¬Majallat al-Ahkâm al-liAdliyah, which most of the material is based on Hanaf madîî actually has been prepared in Turkey since 1876, although it is not comprehensive, because it does not include family law and inheritance law. Keywords: reform of Islamic, Waris, and Turkish Muslims

Kewarisan Masyarakat Muslim dalam Konteks Indonesia

2016 ◽  
Vol 16 (1) ◽  
pp. 1-18
Author(s):  
Yuliatin Yuliatin
Keyword(s):  
Islamic Law ◽  
Religious Diversity ◽  
Community Life ◽  
Inheritance Law ◽  
Equal Distribution ◽  
Muslim Population ◽  
Male And Female ◽  
The World ◽  
Distribution Principle ◽  
The Individual

Indonesia is one country that has the largest population in the world. Religious diversity and customs inherent in community life, but does not mean it makes the pluralistic Indonesian society divided and fragmented. Precisely these differences condition they respect and value between one another. Despite the fact that the majority of Indonesian people are Muslims, but the application of the laws of force in it are not necessarily subject to the laws of Islam alone. In the matter of implementation of the division of the estate, Indonesia's Muslim population is very varied, either by using the Islamic inheritance law as well as the customary inheritance law. Islamic inheritance executed by referring to the rules contained in the Compilation of Islamic Law which is certainly a source of law of the KHI major source of al-Quran and al-Hadith that there must be collaboration mujtahids interpretation of a well-formulated for the benefit of Indonesian Muslims. While the implementation of the division of estate, by using the customary inheritance law can be seen in the pattern of distribution of inheritance; 1. mayor at men (indigenous Lampung), the eldest son has full authority to the inheritance of parents, the responsibility of parents turn when their parents died or switched while the oldest boy has been married, children, women do not have rights to inheritance by reason of girls have given a Sergeant at the time of marriage; 2. mayoral women (indigenous Semendo South Sumatra), where the full authority over the estate such as houses, fields, and gardens turn to the oldest daughter "waistband", it manages the estate and can be utilized by all the heirs, apart from such property can be divided according to Islamic inheritance law; 3. The individual (custom Seberang Kota Jambi), inheritance becomes full rights of each of the heirs, both male, and female. The division of the estate according to the agreement with the equal distribution principle or superiority of heirs

Sign in / Sign up

Export Citation Format

Share Document