scholarly journals Zakat Mal dalam Perspektif Hadis Maudhu'iy

2019 ◽  
Vol 11 (1) ◽  
pp. 151-184
Author(s):  
Hamzah Hamzah

One of the major problems that the developing countries face is the lack of state revenues to cover all required expenses. Zakat is completely different from taxes, because it is a direct solution for poor people because it goes with the same type of property from the rich to the poor (not like the most of the poverty reduction programms which go in shape of projects for the poor), also Zakat has its own fixed resources and fixed legal channels of spending. Zakat is considered a form of charity that must be paid from a person`s wealth (when his/her wealth exceeds or reaches a “specific amount” of money (or othertypes of wealth like gold) So when the wealth reaches this level or (the specific amount ) the person who owns this wealth should pay a specific amount for the poor and this amount goes to the poor named Zakat. At the time of prophet Mohamed, he was sending the officials to collect money of Zakat, as it was mentioned for example , when he sent Muaaz Ibnu Jabal to govern Yemen, he ordered him to collect money of Zakat. Also in the time of the second gonernant in Islam (Khalifah). At the time of the third Khalifah Umar, where the state was expanded, Umar still interes ed in collecting Zakat but with a new way in terms of two perspectives, first collecting it from both outward and inward money, second by establishing “a Zakat organization” to be the ideal solution in dealing with Zakat. At the time of umar the revenues of Zakat became a huge amount, until Umar decided to give a salary for The periods after that the governants were not interested so much to collect Zakat by themselves and from the outward and inward money, because total toll became very huge so they decided to leave this mater up to the eligible Muslims to pay their Zakat, but in the later on periods of time the Muslims became less aware by the religious practises so the total toll of Zakat became less than periods of the prophet and Khalifah and not sufficient to satisfy the basic needs of the poor in the Muslim countries. To conclude from that, the best total yield of Zakat was happened when it was collected and distributed through an organization with a great attention from the leader of the state, so this paper will be describe about zakat persepective Hadis Maudu’ in the first time of Islam. 

2018 ◽  
Vol 3 (2) ◽  
pp. 168
Author(s):  
Miftahur Ridho

<p><em>Religion based charity organizations, including those inspired by the Islamic teachings regarding caring for others, are prevalent around the world. They play significant role both in supporting the state to deliver social welfare services to the poor and the less fortunate and sidestepping or competing with the state in such provision. This paper, thus, aims at exploring the dynamic interplay between Islamic teachings regarding charitable practices and social welfare services provided by the state. Discussion on this paper suggests that Islamic charitable practices such as Zakat, shadakah, and others, can be observed through different lenses; as a charity of the rich and as rights of the poor. In Indonesia and other Muslim countries, such giving practices are widely accepted as charity of the rich partly because the idea of providing social welfare to the poor is perceived as the duty of the state. Hence, the rights of the poor lies on the obligation of the state, not the rich.</em></p><p> </p>


2007 ◽  
Vol 22 (2) ◽  
pp. 527-543
Author(s):  
Robert E. Rodes

But let the brother of low degree glory in his high estate: and the rich, in that he is made low.—James 1:9-10I am starting this paper after looking at the latest of a series of e-mails regarding people who cannot scrape up the security deposits required by the local gas company to turn their heat back on. They keep shivering in the corners of their bedrooms or burning their houses down with defective space heaters. The public agency that is supposed to relieve the poor refuses to pay security deposits, and the private charities that pay deposits are out of money. A bill that might improve matters has passed one House of the Legislature, and is about to die in a committee of the other House. I have a card on my desk from a former student I ran into the other day. She works in the field of utility regulation, and has promised to send me more e-mails on the subject. I also have a pile of student papers on whether a lawyer can encourage a client illegally in the country to marry her boyfriend in order not to be deported.What I am trying to do with all this material is exercise a preferential option for the poor. I am working at it in a large, comfortable chair in a large, comfortable office filled with large, comfortable books, and a large—but not so comfortable—collection of loose papers. At the end of the day, I will take some of the papers home with me to my large, comfortable, and well heated house.


2017 ◽  
Vol 16 (32) ◽  
Author(s):  
Jumi Herlita

Zakat and taxes are two important sources of funding for the state. Both function to solve economic problems and reduce poverty in the community. But in reality the function of zakat and tax can not be optimal. BAZNAS and LAZ as an extension of the government in managing zakat can not be maximized in the collection of zakat funds as well as taxes. Although the nature of the tax is not specific to the poor, but also to the rich, but in fact the existence of taxes have not been able to solve poverty in Indonesia. Therefore it is necessary solution to synergize zakat and tax in order to increase zakat and tax collection. With bersinerginya zakat and taxes are expected to increase public awareness to pay zakat and taxes that can eventually be used to reduce poverty.


2020 ◽  
Vol 6 (1) ◽  
pp. 101
Author(s):  
Dewi Purwanti

Zakat is obligatory for all Muslims while infaq and alms are sunah. Zakat, infaq, and alms (ZIS) make distribution of wealth from the rich to the poor people. If the poor people are able to fulfill their basic needs, they can work well and contribute positively to the economy in various sectors. Zakat, infaq, and alms are expected to be one of the alternative policies to increase economic growth. However, to find out whether zakat, infaq, and alms have succeeded in positively contribute to economic growth, research is needed to prove the existence of the influence of zakat, infaq and alms in Indonesia. The purpose of this study is to determine the effect of zakat, infaq, and alms on the economy. This study uses a panel regression analysis with driscoll and kraay standars errors. The results of this study showed that zakat, infaq, and alms have positive effect on Indonesia's economic growth.


2020 ◽  
Vol 1 (1) ◽  
pp. 33-41
Author(s):  
Prakash Kashwan

In this essay, we look into two dominant pillars of environmental governance, the State and the market, juxatoposed with the varitiies of environmentalism--of the rich and of the poor--to create a mosaic for the ecological economists to examine how socio-economic and political factors mediate the framing, design, and implementation of policies and institutions meant to foster socially just environmental protection efforts.


2020 ◽  
Vol 5 (2) ◽  
pp. 269
Author(s):  
Muhammad Zainul Arifin ◽  
Muhammad Syahri Ramadhan ◽  
Happy Warsito ◽  
Ardian Nugraha

The process of implementing the concept of a welfare state by the Indonesian government towards its people is a problem of poverty. The number of needy people in Indonesia is enormous. This is what underlies poverty to be considered a serious problem so that the Indonesian government provides specific regulations related to poverty handling through the issuance of Law no. 13 of 2001 concerning Management of the Poor. In the South Sumatra region, particularly the city of Palembang itself, the problem of poverty is a big task that must be faced by regional officials and other related agencies. The Social Service of South Sumatra Province stated that Palembang City was the city with the highest number of poor people compared to other districts / cities in South Sumatra. This of course requires the right policies in handling it, one of which is through the issuance of the Regional Regulation of South Sumatra Province Number 7 of 2017 concerning poverty reduction in South Sumatra


2017 ◽  
Vol 1 (1) ◽  
pp. 15
Author(s):  
Sri Suatmiati

<p>In Several states, social security for citizens is place to protect marginalized groups in order to maintain access to public services are rudimentary, such as services to meet the needs from the perspective of political economy known as basic need. Public welfare provision in the state system includes services in the areas of basic education, health and housing are cheap and good quality, if Necessary, free as in Western Europe is a cluster of countries are quite intense in terms of the welfare state principles. Free education and health is a major concern in Western Europe to get subsidies. The Data agency (BPS) said that the Indonesian population in 2010 income Rp.27,0 million a year. There are poor people Whose population is 80 percent of the population only contributes about 20 percent of GDP. There are the wealthy once or people who enter the category earn more than 30,000 dollars a year, but there are Also people with disabilities living income or $ 2 dollars per day (730 dollars a year), the which are still 100 million people. It means there is a huge gap. The words fair, equitable, wellbeing and prosperity was growing dimmer and the faint sound. This condition shows how there is no equity in income Because there is no strong will to realize the vision for the welfare of society. Impossible Anti-poverty program run properly if the governance of the state and society is not yet fully base on the welfare state system. Anti-poverty programs intertwine with the application of individual taxation that is progressive. If taxation without concept, poverty reduction strategy with the government has not gone According to the terms of the welfare state that is pro-poor.</p>


2015 ◽  
Vol 3 (01) ◽  
Author(s):  
Alice Pinheiro WALLA

In this paper, I put forward an interpretation of the Kantian state that offers an alternative to the traditionalminimalist and to recent welfare interpretations of the Kantian state. I show that although the Kantian state has no duty to redistribute, Kant’s conception of equity or fairness (Billigkeit, MS RL VI: 234) allows the state to recognize redistribution as belonging to the ideal republic (republica noumenon), towards which all states have a non-coercible obligation to strive. I back up my interpretation with passages of the Metaphysics of Morals and of Kant’s lectures in which Kant questions the character of the duty of beneficence as a meritorious duty, given the fact that need is often the result of previous injustice of governments. The problem is that although the destitute have a right to collective aid, unlike strict right, these rights cannot be juridically enforced. This has led to the wrong conclusion that the state or the supreme commander has a duty of virtue towards its subjects and that the poor have no right to aid.


2021 ◽  
Author(s):  
◽  
Paul Thompson

<p>This thesis examines the question of whether business can be made to work for development. Can the standards that are used to measure development projects be applied to the outcomes of business ventures in developing countries? Proponents of neoliberal economic globalisation claim that economic growth is, by definition, good for the poor, and that the opening of global markets gives unprecedented opportunities for poverty reduction. 'Aid for Trade' is now a significant proportion of ODA funding. This is aid that is directed at assisting developing countries to be able to enter the global market. The claim is that the removal of trade barriers and the facilitation of smooth trade processes will be the key to achieving the MDG targets for poverty alleviation. Literature however suggests that such claims are much exaggerated, and that the global market does not automatically work to benefit the poor. Even where good rates of growth are achieved in a country, the poor are left behind, with widening income gaps between the rich and poor. This thesis examines these issues before investigating the concept of 'pro-poor business'. Economic growth can be structured to have positive benefits for the poor. It does not happen automatically, but it can be intentionally built into economic growth structures. There are some basic and fairly simple steps which all business could adopt to assist in poverty alleviation. Beyond this there are business ventures that are proactive in targeting the needs of poor communities. The thesis looks at case studies of six businesses started by expatriate entrepreneurs in six Asian countries. The businesses are investigated by a qualitative study that uses an emailed questionnaire followed up by further email and phone discussions. The businesses have been chosen to illustrate the possibilities over a range of types and sizes of business, and the degree to which they are intentional in targeting specific poverty issues. The businesses are asked questions both about their business structures and also about the extent to which they achieve development oriented goals. Issues faced by the businesses in this melding of business and development concerns are examined. The conclusion is that there are opportunities arising from globalisation that can be taken and shaped to enable the poor to become participants in the global economy.</p>


2019 ◽  
Vol 22 (3) ◽  
pp. 62-76
Author(s):  
O. І. Плаксіна

The article is devoted to the analysis of Aristotelian ideas about the society’s sustainability. The work showed that Aristotle was one of the first who touched the problem of the society’s sustainability and he is a pioneer in the use of the term “sustainability” in relation to social reality. From the described by Aristotle phenomena we outlined those phenomena, which ensure the sustainability of the polis as a whole and, thus, have a general social scale. Those phenomena are: 1) reliance on the law, 2) a certain combination of two types of people’s equality – the equality in quantity and the equality in dignity, they also are “equalizing” and “distributive” justice, arithmetic and geometric equalities. The analysis and search showed that Aristotle considered: the main source of in-stability of the society, ancient in particular, is the conflict of rich and poor free people, without taking into account the slave mass. According to Stagirite, the guarantor of the society’s sustainability and the social subjects, which conditioned it, are free citizens of average wealth. The ancient philosopher classified the six kinds of state systems; from them a polity has the greatest stsustainability. The article also fixed that Stagirite marked the link between the society’s sustainability and an autarky. On this foundation there is established that Aristotle presents precisely the social components of the society’s sustainability as key, defining. The environmental com-ponent (by the “society-nature” line) in the ancient era was on the periphery of attention, because it did not mature in that historical period. The article substantiates the conclusion that the principles of proportionality, balance and mediety are fundamental for the society’s sustainability, according to Aristotle’s doctrine. The Aristotle’s achievements on the society’s sustainability are historically crosscutting and socially fundamental. So, UN materials pay close attention to the confrontation between the rich and the poor people and widely use such indicator as the ratio of the incomes of the richest to the incomes of the poorest, which is also known as an index of socio-economic disharmony. Provisions from the 2016 UN re-port “Human Development for Everyone” confirm the importance for combining of two types of equality / justice for the modern society’s sustainability. 


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