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Journal : Ulumuna

Rejection Of Perda Zakat In East Lombok: Public Criticism On Public Policy Ahmad Fathan Aniq
Ulumuna Vol 11 No 1 (2007): Juni
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v11i1.426

Abstract

One of five Islamic pillars is zakah, which aims to create social welfare. As the last revealed religion, Islam puts the social justice in a high sequence. As the matter of fact, the word “adl”, “qisth”, and “mizan” as well as their derivates, are the third most frequently mentioned word after the word “Allah” and knowledge respectively in al-Qur’an. This article is all about the development of zakah regulation in Indonesia, particularly in East Lombok. Perda Zakat in East Lombok was enacted by its regent, Ali bin Dahlan, by a Decision Letter No. 4 of 2004 as the implementation of Regional Regulation No. 9 of 2002 on Zakâh and Prohibition to Drink Alcoholic Drink. Therefore, he was enthusiastic to apply the regulation by deducting the public servants’ salaries of 2.5% every month. But most of Muslim teachers refused the regulation. For them, the regulation contradicted with zakâh concept in Islam.
Discovering Indonesian Islam Through Fatâwâ Ahmad Fathan Aniq
Ulumuna Vol 12 No 2 (2008): Desember
Publisher : Universitas Islam Negeri Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/ujis.v12i2.387

Abstract

In the field of Indonesian-Islam studies, Hooker’s ‘Indonesian Islam’ is a welcome contribution to the scholarship. Unlike other Western scholars who study Indonesian Islam through anthropology, Hooker through his publication tries to show us that Islam in contemporary Indonesia can be known from fatâwâ (pl. fatwa) that have been responding matters of Indonesian Muslim society, have colored them and have been followed by them. For this reason, Hooker chooses four main Indonesian fatwa-issuing institutions which have been responding to challenges of modernity. They are Persatuan Islam (Persis), Muhammadiyah, Nahdlatul Ulama (NU) and Majelis Ulama Indonesia (MUI) and further, they are called “sources” or sources of fatâwâ. As a focus of the study, Hooker takes the fatâwâ from 1920s to the 1990s, from the period of colonialism to independence, which encompass the vast political, social and legal changes of this period.