Iqtisad Reconstruction of justice and welfare for Indonesia

Journal Information
ISSN / EISSN : 2303-3223 / 2621-640X
Published by: Universitas Wahid Hasyim Semarang (10.31942)
Total articles ≅ 33
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Novendi Arkham Mubtadi, Dwi Vera Usmadyani, Farah Annisa
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 17-34; https://doi.org/10.31942/iq.v8i1.4090

Abstract:
This research analyzes where the Fatwa of the Indonesian Ulama Council (MUI) Number 8 of 2011 concerning Amil Zakat is implemented. The focus of the research is on increasing or not operating costs from the Regional Budget and Expenditure (APBD) assistance for amil provided by local governments after the issuance of the fatwa. This discusses increasing the efficiency of collecting and distributing zakat funds. The samples used were the National Zakat Amil Agency (BAZNAS) Banjarnegara Regency, Kebumen, and Purbalingga with a series of times from 2011 to 2015 using saturated samples, using all samples as samples. Showing, the three District BAZNAS that have been sampled have implemented the MUI Fatwa Number 8 of 2011 concerning Amil Zakat with the amount of APBD assistance for operational costs which increased sharply after the MUI fatwa. This was also followed by the amount collected and the distribution of large zakat funds efficiently. The suggestion for the next researcher is to be able to discuss operational costs towards efficiency and distribution of zakat with regression analysis so that the results obtained become more valid and reliable, by adding samples not only to three regencies and adding a series of time not only five years.
Moh Taufik Hidayat, Tri Handayani, Ubbadul Adzkiya
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 99-118; https://doi.org/10.31942/iq.v8i1.4570

Abstract:
The implementation of zakat fitrah is generally left to the amil zakat, so that the practice of zakat goes well according to the guidance of Islamic law, meaning that muzakki pays zakat really mustahik also receive according to conditions as a group that is entitled to receive zakat fitrah. The zakat fitrah manager in Lipursari Village, residents who have children under the age of 2 years, issue zakat directly to their dukun and not through the zakat fitrah manager (Amil) at the local mosque. The focus in this article is to describe the practice of distributing zakat fitrah to traditional birth attendants, how Islamic law views the practice of distributing zakat fitrah to traditional birth attendants, and the obstacles that occur in the distribution of zakat. The type of research carried out by researchers is field research or field research conducted in the village of Lipursari. The author uses data collection methods, namely interviews. Sources of data in this study are sourced from primary data and secondary data sources. Then the writer analyzed using descriptive analysis method using a qualitative approach. The results showed: The practice of Zakat Fitrah to traditional birth attendants in the village of Lipursari was not in accordance with the Zakat Law no. 23 of 2011. However, the distribution of zakat fitrah is allowed, it is because one of the customs that is running or carried out by the local community has existed for a long time and has been passed down from generation to generation. The traditional birth attendant in the village of Lipursari is included in the group of people who are entitled to receive zakat fitrah. This is because the people in Lipursasi village are mostly farmers, so the traditional birth attendants do not burden the local community to give large amounts of wages, because basically the traditional birth attendant has the principle of ta'awun or help for the common welfare.
Ferry Khusnul Mubarok
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 81-98; https://doi.org/10.31942/iq.v8i1.3521

Abstract:
Fiscal policy in the Islamic period underwent various developments, both progress, and setbacks. Umar bin Khattab became one of the successful caliphs in the economic field, especially in managing his public finances. This article aims to identify fiscal policies in the time of the Caliph Umar bin Khattab, starting from the budget policy system, the financial management and allocation system, and its success. The method used is a qualitative approach. The data source used is secondary data with library research techniques, namely by collecting data derived from books, research results, websites, and other relevant sources. Analysis of data using descriptive technical analysis. The results of the discussion showed that fiscal policy during the Caliph Umar bin Khattab used a balanced budget system that was managed through Baitul Maal. Fiscal policy instruments developed include zakat, infaq, sedkah, wakaf, ghanimah, fa'i, kharaj, jizyah, ushur, and khums. Meanwhile, in terms of expenditure on budget allocation based on a priority scale, then it is used to fulfill the needs of mustahik, defense and security, social and religious, and state administration.
Muhammad Abdulah Subekhi, Zaki Mubarok
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 47-67; https://doi.org/10.31942/iq.v8i1.4329

Abstract:
Economic welfare is the dream of every human being, including Muslims, one of the means is through waqf, but its existence is still not widely explored. This is due to the lack of professional nadzir in Indonesia. So through Law No. 41 of 2004 on waqf, especially in Article 12, the Government sets the wages of waqf nadzir, the hope is that nadzir can work professionally. This research is a library research that aims to express the opinion of ‘ulama about nadzir wages and then conclude it. Data collection is conducted through library studies and then qualitatively analyzed by descriptive methods. All ‘ulama agreed that wakif has the right to determine how much wages will be given to nadzir. while the Judge is only entitled to determine the wages of nadzir according to the applicable law. However, if there is no provision from either the wakif or the judge, while nadzir does not submit to the judge, then the ‘ulama differ in opinion. Hanafi and Maliki ‘ulama agreed that judges have the right to determine the wages of nadzir with standard wages. While shafi'i ‘ulama have a difference of opinion that nadzir does not get wages unless it requires, nadzir can take wages but only a little and nadzir can take standard wages whether in need or not. Dissent also occurs in hanbali ‘ulama, if nadzir works with the intention not to stabilize wages then it should not take wages, but if the intention to take wages then there is a difference of opinion that nadzir can take wages either need or not, nadzir can take wages to simply meet his needs, or nadzir can take standard wages.
Maskur Maskur
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 68-80; https://doi.org/10.31942/iq.v8i1.4306

Abstract:
Tayub dance is held as one of the things that must be held every the implementation of the earth alm tradition. Tayub dance in the tradition of alms in Plaosan Village, Cluwak district, regency is an interesting center to be studied, especially from the perspektif of cultural fiqh. The focus of research in this study is related to the study of cultural fiqh which views the tayub dance ritual in the tradition of almsgiving in the village of Plaosan, Cluwak district, Pati regency. The reseach metod in this research is qualitative which describes in detail the reseach focus. The results showes that tayub dance as a mandatory ritual of the earth alms tradition is an activity carried out as an expression of joy and a form of gratitude to God Almighty. Based on the study of cultural fiqh in tayub dance. Basically it sees an important part that the tradition of dancing is not somethings that is prohibited bs Islam as long as it does not cause deterioration and mislead the community. Thus it permissible todo so because it does not contradict religious law.
Mustla Sofyan Tasfiq
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 1-16; https://doi.org/10.31942/iq.v8i1.4148

Abstract:
Indonesia shows a high prevalence rate of marriage at young age or underage marriage. The number of child marriages in Indonesia from 2008 to 2018 has shown a decline. In 2008-2012, the percentage of child marriage under 18 years of age was still relatively high, namely 14.67%. Continued in 2013-2014, it decreased to 13%, and decreased in 2018 with an early marriage rate of 11.21%. Malang, East Java is an area that shows that the phenomenon of early age marriage or child marriage is still rife. Therefore, the author wants to examine how the practice of child marriage in Malang is seen from the perspective of phenomeological theory. Using qualitative methods, descriptive analysis, the data used will be data obtained from the national statistical agency, then from the religious court. Then analyzed using the phenomenological theory of Edmund Husserl. After postponing it to find out the essence behind the phenomenon of young marriage in Malang, we found several factors. socialization of children and lack of control from parents, low awareness of public education, and the community's economy. Indonesia menunjukkan angka prevelensi perkawinan usia muda atau perkawinan dibawah umur yang cukup tinggi. Angka pernikahan anak dibawah umur di Indonesia dari tahun 2008 hingga 2018 tercatat telah menunjukkan penurunan. Pada tahun 2008-2012, presentase perkawinan anak usia dibawah 18 tahun masih terbilang tinggi yakni 14,67%. Dilanjutkan pada tahun 2013-2014 turun menjadi 13%, dan semakin turun pada tahun 2018 dengan angka perkawinan dini sebanyak 11,21%. Malang Jawa Timur merupakan daerah yang menunjukkan bahwa fenomena perkawinan usia dini atau perkawinan anak masih marak terjadi. Oleh karena itu penulis ingin mengkaji bagaimana praktik perkawinan anak di daerah Malang dilihat dari perspektif teori fenomeologi. Menggunakan metode kualitatif, deskriptif analisis,maka nantinya data yang digunakan adalah data yang diperoleh dari badan statisti nasional, kemudian dari pengadilan agama. Lalu dianalisis menggunakan teori fenomenologi Edmund Husserl. Setelah dilakukan penundaan untuk mengetahui esensi yang melatarbelakangi fenomena perkawinan usia muda di Malang, maka kami menemukan beberapa faktor. pergaulan anak dan kurangnya kontrol dari orang tua, rendahnya kesadaran pendidikan masyarakat, dan ekonomi masyarakat.
Farid Pardamean Putra Irawan, Nur Rofiq
Iqtisad Reconstruction of justice and welfare for Indonesia, Volume 8, pp 35-46; https://doi.org/10.31942/iq.v8i1.4537

Abstract:
Marriage is an agreement between a man and a woman to form a family and live together until the end of life. In Islam, unregistered marriage is known as a marriage that is legally valid in religion but not under state law. Siri marriage is very thick and inherent in practice in Islamic societies which tend to still think that religiously validity is sufficient, without the need for registration by the state as a legal marriage as stipulated in Law Number 1 of 1974 concerning Marriage. The purpose of this research was carried out to try to examine in more depth the connection between siri marriage in the view of Islamic law and state law. The method used in this research is normative legal research or library research by examining document studies, namely using various secondary data such as statutory regulations, court decisions, legal theory, and it can be in the form of the opinions of scholars. This type of normative research uses qualitative analysis by explaining existing data in words or statements not with numbers. From the results of the research carried out, it was explained that carrying out a siri marriage is allowed by the state but with the consequence the power of law in solving problems due to the siri marriage.
Akhmad Nurasikin
Published: 29 June 2019
Abstract:
The development of Micro Small Enterprises (SMEs) annually increasing. This is due to the high interest of the community, especially the SMEs who want to start a business. One of the problems faced is the limited capital owned. Bank Syariah Mandiri (BSM) is present as a solution to answer the capital problems of SMEs by offering microfinance through Micro Stalls (Warung Mikro). This study aims to find out how the implications of the marketing strategy are with the approach to the marketing mix (product, price, place and promotion) of BSM micro stalls and analyze their strengths and weaknesses. Based on the results of research conducted by the author, that the marketing strategy carried out has positive implications for the progress of the business of its customers and increases the financing portfolio of Micro Stalls, BSM KC, Kendal. The advantages of the products include Principles and agreements in accordance with the Shari'ah, Limit of financing in accordance with micro segments, The process of applying for financing is relatively easy and fast, minor installments and fixed to maturity, business training and assistance programs for MSEs, using an individual approach and ball pick up system and is located in a area that is relatively close to the micro segment business location. While the disadvantages of financing Micro Stalls, BSM KC, Kendal, among others; the lack of employees who master shari'ah transactions, inadequate facilities and promotions is still monotonous so it is less efficient. Keywords: Marketing Strategy, Financing, Micro Stalls Abstrak Perkembangan Usaha Kecil Mikro (UKM) setiap tahunnya terus mengalami peningkatan. Hal ini disebabkan oleh tingginya minat masyarakat khususnya para pelaku UKM yang ingin memulai usaha. Salah satu masalah yang dihadapinya yaitu keterbatasan modal yang dimiliki. Bank Syariah Mandiri (BSM) hadir sebagai solusi untuk menjawab masalah permodalan pelaku UKM dengan menawarkan pembiayaan mikro melalui Warung Mikro. Penelitian ini bertujuan untuk mengetahui bagaimana implikasi dari strategi pemasaran dengan pendekatan bauran pemasaran (produk, harga, tempat, dan promosi) warung mikro BSM dan menganalisis Keunggulan dan kelemahannya. Berdasarkan hasil penelitian yang dilakukan penulis, bahwa strategi pemasaran yang dilakukan berimplikasi positif terhadap kemajuan usaha para nasabahnya dan meningkatkan portofolio pembiayaan warung Mikro BSM KC. Kendal. Adapun keunggulan produk yang dimiliki antara lain Berprinsip dan akad sesuai dengan Jurnal Iqtisad: Reconstruction of Justice and Welfare for Indonesia – Vol. 6, No 1 (2019) p-ISSN: 2303-3223; e-ISSN: 2621-640X Strategi Pemasaran Pembiayaan.... 74 Akhmad Nurasikin syari’ah, Limit pembiayaan sesuai segemen mikro, Proses pengajuan pembiayaan relatif mudah dan cepat, angsuran ringan dan tetap hingga jatuh tempo, program pelatihan dan pendampingan usaha bagi UMK, menggunakan pendekatan perorangan dan sistem jemput bola dan terletak didaerah yang...
Published: 29 June 2019
Abstract:
Waqf is a good deed dedicated by waqif (the person who gives waqf) to his property to nadlir (administrators / recipients of waqf) so that the object can be used by the general public. After the waqf pledge was stated by waqif, then from that moment the ownership of the object was moved to Allah, meaning that the general public now has the right to benefit the object that is represented (mauquuf). The concept that is commonly understood by society as told by the jurists (jurisprudence experts) in some literacies, that waqf is holding back property and using it in the way of Allah, said Sayyid Sabiq in his Sunnah fiqh. On the other hand this opinion is reinforced by the hadith narrated by Ibn Umar whose hadith chunks state: "If you want to, forgive the land and give the results. Then Umar converted his land in Khaibar with the understanding that it should not be sold, granted and inherited". From the statement of the hadith, the understanding was that waqf was eternal and not limited by time (ta’biid - forever). But in other literacy, it was found a statement that waqf may be limited by time (muaqqot), this opinion was stated by Imam Malik. This means that people may endow their land for a certain period of time. And even this, by him is considered legitimate as a waqf contract that is not limited by time. This paper tries to look at these two opinions and analyze them and conclude to draw the red thread caused by the law. Keywords: Endowments, Time Limits Abstrak Wakaf adalah sebuah amal shalih yang didedikasikan oleh waqif (orang yang memberikan wakaf) terhadap harta bendanya kepada nadlir (pengurus/penerima wakaf) agar benda itu bisa dimanfaatkan oleh masyarakat umum. Setelah ikrar wakaf itu dinyatakan oleh waqif, maka mulai saat itu pindahlah kepemilikan benda itu kepada Allah, artinya masyarakat umumlah yang sekarang ini memiliki hak atas manfaat benda yang diwakafkan (mauquuf). Konsep yang umum dipahami oleh masyarakat sebagai dituturkan oleh para fuqaha (ahli fiqih) dalam beberapa literasinya, bahwa wakaf adalah menahan harta dan memanfaatkannya di jalan Allah, demikian disampaikan oleh Sayyid Sabiq dalam fiqih sunnahnya. Di sisi lain pendapat ini diperkuat oleh hadist yang diriwayatkan oleh Ibnu Umar yang potongan hadist itu menyatakan :”Jika engakau mau, wakafkanlah tanah itu dan sedekahkanlah hasilnya. Lalu Umar mewakafkan tanahnya di Khaibar itu dengan pengertian tidak boleh dijual, dihibahkan dan diwariskan”. Dari keterangan hadist itu diambil pengertian bahwa wakaf bersifat abadi dan tidak dibatasi oleh waktu (ta’biid - selama-lamanya). Jurnal Iqtisad: Reconstruction of Justice and Welfare for Indonesia – Vol. 6, No 1 (2019) p-ISSN: 2303-3223; e-ISSN: 2621-640X Analisa Pendapat Ulama .... 2 Kholid Masyhari Namun dalam literasi lain ditemukan pernyataan bahwa wakaf boleh dibatasi dengan waktu (muaqqot), pendapat ini dikemukakan oleh Imam Malik. Artinya orang boleh mewakafkan tanahnya dengan jangka waktu tertentu. Dan...
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