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Zakat Para Youtuber dalam Pandangan Hukum Islam Ahmad Hujaj Nurrohim
Indonesia Vol 1 No 2 (2019): An-Nawa:Jurnal Studi Islam
Publisher : Rumah Jurnal Sekolah Tinggi Agama Islam An-Nawawi Purworejo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37758/annawa.v1i2.133

Zakah of YouTubers. Besides being a medium of entertainment and information, YouTube is currently one of the jobs. This article provides answers to the income problems of YouTubers. First, identify YouTuber income from the standpoint of Islamic law. Second, the pros and cons of the amount of zakat that must be excluded from their income Zakat Para YouTuber. Selain menjadi media hiburan dan informasi, YouTube saat ini menjadi salah satu lapangan pekerjaan. Artikel ini memberikan jawaban terhadap masalah penghasilan para YouTuber.Pertama, mengidentifikasi penghasilan YouTuber dari sudut pandang hukum Islam. Kedua, pro-kontra besaran zakat yang wajib dikeluarkan dari penghasilan mereka.

Study the Philosophy of Islamic Law in Determination Percentage of Zakat Mal Muhamad Ulul Albab Musaffa; Dakum Dakum; Ahmad Hujaj Nurrohim; Muhammad Rosyad Sudrajad
Az-Zarqa': Jurnal Hukum Bisnis Islam Vol 14, No 1 (2022): Az-Zarqa'
Publisher : Sharia and Law Faculty of Sunan Kalijaga Islamic State University Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/azzarqa.v14i1.2589

Abstract: The issue of zakat in today's society is very complex and dynamic. Zakat, which is expected to be an instrument of economic empowerment of the people, must be able to explore its potential. One of the potentials of zakat that can be hope in the development of the Islamic economy is the determination of the percentage of zakat dynamically. This is interesting because the percentage of zakat is considered by some academics to be a fixed thing (tsubut) and cannot be changed, but is that true? And how is the actual determination of the percentage of zakat at the time of the prophet by looking at the socio-historical at that time? Then how is the percentage of zakat contextualized in the current era? This article is a normative-philosophical study, and it is library research using an Islamic legal philosophy approach to the percentage of zakat in this modern era. The result of this article is that the percentage of zakat is not standard (tsubut). Several narrations have implications for scholars' opinion that the percentage of zakat is seen from the masaqah in getting it and is evidence that zakat is dynamic. This is following al-Qarafi's opinion, namely by positioning the prophet Muhammad when setting the zakat percentage policy, not as a messenger of God but rather as a leader in regulating the policies of his people.Abstrak: Isu zakat dalam masyarakat saat ini sangat kompleks dan dinamis. Zakat yang diharapkan menjadi instrumen pemberdayaan ekonomi umat harus mampu menggali potensinya. Salah satu potensi zakat yang dapat diharapkan dalam pengembangan ekonomi Islam adalah penentuan persentase zakat secara dinamis. Hal ini menarik karena persentase zakat dianggap oleh sebagian akademisi sebagai hal yang tetap (tsubut) dan tidak dapat diubah, namun apakah itu benar? Dan bagaimana sebenarnya penentuan persentase zakat pada masa nabi dengan melihat sosio-historis pada saat itu? Lalu bagaimana konteks persentase zakat di era saat ini? Artikel ini merupakan kajian normatif-filosofis, dan merupakan penelitian kepustakaan dengan menggunakan pendekatan filsafat hukum Islam terhadap persentase zakat di era modern ini. Hasil dari pasal ini adalah prosentase zakat tidak baku (tsubut). Beberapa riwayat berimplikasi pada pendapat ulama bahwa persentase zakat dilihat dari masaqah yang mendapatkannya dan merupakan bukti bahwa zakat itu dinamis. Hal ini sesuai dengan pendapat al-Qarafi, yaitu dengan memposisikan Nabi Muhammad SAW dalam menetapkan kebijakan persentase zakat, bukan sebagai utusan Allah melainkan sebagai pemimpin dalam mengatur kebijakan umatnya.

Dakwah Tasawuf Akhlaqi pada Moral Generasi Milenial (Studi Kasus Tren Hijab) Kurniawan, Dicky; Nurrohim, Ahmad Hujaj; Mahdiyah, Zulfa; Khasanah, Kurnia Nur; Ismail, Suldi
Journal of Communication Studies Vol 4 No 2 (2024): JCS: Journal of Communication Studies
Publisher : Program Studi Komunikasi dan Penyiaran Islam, Fakultas Dakwah, Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/jcs.v4i2.5864

Hijab is an obligation for every Muslim woman, an act that is still closely related to morals and Sufism. The use of hijab, which is widely worn by all Muslim women, has led to an increase in the trend of hijab style. Many Muslim women innovate with the hijab style. However, there is an increasingly diverse trend of hijab, many are used not as a symbol of religious morality and only used as an identity. Hijab, which should be used to cover the aurat, is actually used to show the curves of the body by using religious symbols that are not in accordance with morals. The purpose of this study is to provide knowledge of hijab styles that are in accordance with Islamic law, with a moral Sufism approach. The method in this study uses literature research sourced from previous scientific publications. The research uses a qualitative approach by evaluating and analyzing journals and articles as literature and references. Furthermore, after the data was collected and concluded, the authors used a descriptive analysis method. The results of this research are in the form of an idea, where morality can be interpreted as an idea of behavior or habits whose actions are in accordance with norms and laws. Both connect from the absorption of local and religious culture so that it is balanced as a unity of religious law. Referring to the relationship between Sufism akhlaqi and hijab comes from Sufism which means purifying oneself either physically or mentally. While akhlaqi is a temperament or character and disposition of a person. In essence, moral Sufism has scientific principles that are correlated with religion and Islamic teachings.

Usury in Online Loans and Pay Later: From Historical Perspective to Its Contextualization on Modern Practice Nurrohim, Ahmad Hujaj; Abdurrahman, Landy Trisna; Imam, Khairul
Az-Zarqa': Jurnal Hukum Bisnis Islam Vol. 15 No. 2 (2023): Az Zarqa'
Publisher : Sharia and Law Faculty of Sunan Kalijaga Islamic State University Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/azzarqa.v15i2.3303

Abstract: The enthusiasm of the Muslim community in Indonesia for various fintech products, especially Peer-to-Peer Lending (Online Loans and Pay Later), remains substantial. Non-Sharia-based Online Loans and Pay Later have been deemed haram (forbidden) by MUI, while the availability of Sharia-compliant services in Online Loans and Pay Later is limited. Fatwas regarding online loans and Pay Later refer to the prohibition of usury due to the presence of "usury" (additional charges in loan repayment). Usury, considered as interest, is the primary reason for the prohibition of these products. However, there is no comprehensive and multi-perspective interpretation of the meaning of usury. There are aspects that need to be uncovered in the interpretation of the meaning of usury to aid in understanding the contextualization of usury in the contemporary era, by reexamining the interpretation of usury through the historical perspective and the trading traditions of Arab society in the early Islamic era. This research aims to reveal another side in the process of prohibiting usury through verses from the Quran and use it to draw contextualization in the practice of transactions through the mechanisms of online loans and Pay Later in the present time. This study is a qualitative literature review with primary data based on the legal basis of the prohibition of usury from the verses of the Quran, along with various opinions of Muslim scholars on the process. Using a Quranic - historical approach, this research finds that the prohibition of usury did not occur abruptly and always involves the knowledge and experience of the Arab Muslim community in the early Islamic era. The contextualization of the prohibition of usury through historical investigation and trading traditions shows that the prohibition of online loans and Pay Later cannot solely be attributed to the existence of interest rates in loans but should emphasize the exploitation of basic human needs by service providers. The study also asserts that transactions considered to involve usury should not be based solely on the presence of interest rates but on the exploitative mechanisms targeting basic human needs and the economic well-being of the community. Abstrak: Animo masyarakat muslim Indonesia dalam menggunakan berbagai produk fintech, terutama P2P Lending (Pinjaman Online dan Pay Later), masih cukup tinggi. Pinjaman Online dan Pay Later yang tidak berbasis syariah telah dinyatakan haram oleh MUI, sedangkan penyedia layanan syariah dalam Pinjaman Online dan Pay Later sangat sedikit. Fatwa-fatwa tentang pinjaman online dan Pay Later merujuk pada keharaman riba karena keberadaan buka (tambahan dalam pengembalian pinjaman). Bunga yang dianggap riba adalah alasan utama pengharaman produk-produk tersebut. Namun, tidak ada interpretasi makna riba yang disampaikan secara komprehensif dan multi perspektif. Ada sisi yang perlu diungkap dalam interpretasi makna riba guna membantu memahami kontekstualitas riba di masa modern sekarang ini, dengan membaca ulang interpretasi riba melalui sisi historis dan tradisi perdagangan masyarakat Arab di era awal Islam. Penelitian ini bertujuan untuk mengungkapkan sisi lain dalam proses pelarangan riba melalui ayat-ayat Al-Qur’an, dan menggunakannya untuk menarik kontekstualisasi dalam praktik transaksi melalui mekanisme pinjaman online dan Pay Later di masa kini. Penelitian ini adalah penelitian pustaka kualitatif dengan data utama dasar hukum pelarangan riba dari Ayat Al-Qur’an, beserta berbagai pendapat sarjana muslim tentang proses tersebut. Dengan menggunakan pendekatan Qur’anic-historis, penelitian ini menemukan bahwa pelarangan riba tidak terjadi secara tiba-tiba dan selalu melibatkan pengetahuan dan pengalaman masyarakat muslim Arab di era awal Islam. Kontekstualisasi pelarangan riba melalui investigasi historis dan tradisi perdagangan menunjukkan bahwa pelarangan pinjaman online dan Pay Later tidak bisa semata-mata karena keberadaan suku bunga dalam pinjaman, namun seharusnya menitikberatkan pada aspek eksploitasi kebutuhan dasar manusia oleh para penyedia layanan. Penelitian ini juga menyatakan bahwa praktik transaksi yang dianggap mengandung riba sewajarnya tidak berpijak pada ada-tidaknya suku bunga, namun pada mekanisme eksplotitaf terhadap kebutuhan dasar manusia dan kesejahteraan ekonomi masyarakat.

Dakwah Tasawuf Akhlaqi pada Moral Generasi Milenial (Studi Kasus Tren Hijab) Kurniawan, Dicky; Nurrohim, Ahmad Hujaj; Mahdiyah, Zulfa; Khasanah, Kurnia Nur; Ismail, Suldi
Journal of Communication Studies Vol. 4 No. 2 (2024): JCS: Journal of Communication Studies
Publisher : Program Studi Komunikasi dan Penyiaran Islam, Fakultas Dakwah, Institut Agama Islam Sunan Giri Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37680/jcs.v4i2.5864

Hijab is an obligation for every Muslim woman, an act that is still closely related to morals and Sufism. The use of hijab, which is widely worn by all Muslim women, has led to an increase in the trend of hijab style. Many Muslim women innovate with the hijab style. However, there is an increasingly diverse trend of hijab, many are used not as a symbol of religious morality and only used as an identity. Hijab, which should be used to cover the aurat, is actually used to show the curves of the body by using religious symbols that are not in accordance with morals. The purpose of this study is to provide knowledge of hijab styles that are in accordance with Islamic law, with a moral Sufism approach. The method in this study uses literature research sourced from previous scientific publications. The research uses a qualitative approach by evaluating and analyzing journals and articles as literature and references. Furthermore, after the data was collected and concluded, the authors used a descriptive analysis method. The results of this research are in the form of an idea, where morality can be interpreted as an idea of behavior or habits whose actions are in accordance with norms and laws. Both connect from the absorption of local and religious culture so that it is balanced as a unity of religious law. Referring to the relationship between Sufism akhlaqi and hijab comes from Sufism which means purifying oneself either physically or mentally. While akhlaqi is a temperament or character and disposition of a person. In essence, moral Sufism has scientific principles that are correlated with religion and Islamic teachings.

Maqasid-Based Regulatory for Good Zakat Governance in Indonesia Ahmad Hujaj Nurrohim; Sultan Uy Ubpon
Az-Zarqa': Jurnal Hukum Bisnis Islam Vol. 18 No. 1 (2026): Az-Zarqa'
Publisher : Sharia and Law Faculty of Sunan Kalijaga Islamic State University Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/az-zarqa.v18.i1.4926

Indonesia’s national zakat governance continues to face institutional challenges that cannot be explained only by the gap between zakat potential and actual collection. The more fundamental issue lies in the legal design of Law No. 23 of 2011, which concentrates several functions within BAZNAS, places LAZ in a potentially subordinative position, leaves the accountability of UPZ insufficiently clear, and weakens public oversight. This article examines these institutional problems after Constitutional Court Decision No. 54/PUU-XXIII/2025 and formulates a more accountable model of zakat governance. It employs normative legal research with statutory, conceptual, and legal-policy approaches. The analysis combines regulatory governance, siyāsah māliyah, good zakat governance, and maqāṣid al-sharī‘ah. The article argues that zakat reform should not stop at administrative adjustment, but must redesign institutional functions, ensure equal accountability among operators, strengthen public reporting, integrate fiscal incentives, and develop digital accountability. It proposes a Maqāṣid-Based Regulatory Governance Model that positions the state as regulator and supervisor, while BAZNAS, LAZ, UPZ, and community-based zakat managers operate within an accountable ecosystem oriented toward mustaḥiqq welfare. Pengelolaan zakat nasional di Indonesia masih menghadapi persoalan kelembagaan berupa pemusatan fungsi, relasi BAZNAS-LAZ yang belum setara, posisi UPZ yang belum jelas, dan lemahnya akuntabilitas publik. Putusan MK No. 54/PUU-XXIII/2025 memberi momentum penting untuk membaca ulang desain UU No. 23 Tahun 2011, terutama karena pertimbangan hukumnya menegaskan perlunya pemisahan fungsi regulator, pembina, pengawas, dan operator. Artikel ini menganalisis kelemahan konstruksi hukum pengelolaan zakat nasional dan menawarkan model reformulasi tata kelola zakat yang lebih proporsional. Penelitian ini menggunakan metode hukum normatif dengan pendekatan perundang-undangan, konseptual, dan politik hukum. Kerangka analisisnya memadukan regulatory governance, siyāsah māliyah, good zakat governance, dan maqāṣid al-syarī‘ah. Temuan artikel menunjukkan bahwa reformasi zakat tidak cukup dilakukan melalui perubahan administratif, tetapi harus menyentuh pembagian fungsi kelembagaan, kesetaraan operator, akuntabilitas publik, insentif fiskal, akuntabilitas digital, dan pengukuran dampak berbasis maqāṣid. Artikel ini menawarkan Maqāṣid-Based Regulatory Governance Model sebagai model tata kelola zakat nasional yang menempatkan negara sebagai regulator dan pengawas, sementara BAZNAS, LAZ, UPZ, dan pengelola masyarakat bekerja dalam ekosistem akuntabilitas yang setara dan berorientasi pada kemaslahatan mustaḥiqq.

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