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CARA MENGHITUNG ZAKAT PERDAGANGAN EMAS DAN PENERAPANNYA OLEH PEDAGANG EMAS DI PASAR SENTRAL WATAMPONE Abdulahanaa Abdulahanaa
AL-IQTISHAD Vol 13, No 2 (2021): Al-Iqtishad
Publisher : Institut Agama Islam Negeri Bone

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (650.485 KB) | DOI: 10.30863/aliqtishad.v13i2.2541

Abstract

Gold traded zakat can be seen from two sides, namely from the side of gold and from the side of trade. As a result, in the field there are differences in how to calculate the amount of zakat, determine the nisab, haul and the time of distribution. The existence of these differences causes no standard unit used, so that it has an impact on the weak legal certainty of gold traded zakat, so that it needs to be handled by scholars and academics by first doing research. This study aims to determine the practice of gold traded zakat in Watampone as the basis for the formulation of standard guidelines of gold trade zakat which will be disseminated to gold traders in order to create uniformity and legal certainty. This research is a field research with a normative approach. The population of this research is Muslim gold traders who have assets that meet the requirements of zakat in Watampone Central Market. The sampling technique was carried out by means of random sampling. Data collection was carried out by direct interviews and questionnaires. The data analysis method used was descriptive qualitative. After conducting the research, it was found that the gold traders at the Watampone Central Market did two ways in the process of calculating and distributing zakat. There are those who count because of their gold (according to the Maliki school of thought), and some are counting because of their trade (according to the jumhur school of thought). There are those who combine gold merchandise with other capital including money (according to the jumhur school of thought), some are separating them (according to the Maliki school of thought). There are those who pay zakat in the form of money (according to the jumhur school of thought) and there are also those who issue zakat in the form of goods / gold (according to the Syafi'i school of thought). They use the same nisab, which is following the golden ratio, but the amount is different.
Between Tradition and Sharia: Resolving Cultural Conflict in Walīmah Infiṣāl through Ibn Qayyim al-Jawziyyah’s Theory of Legal Change Ismail Keri; Abdulahanaa Abdulahanaa; Ma'adul Yaqien Makkarateng; Hamzah Hamzah; Sylviah Sylviah
De Jure: Jurnal Hukum dan Syari'ah Vol 18, No 1 (2026)
Publisher : Shariah Faculty UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/j-fsh.v18i1.40340

Abstract

The practice of walīmah infiṣāl (segregated wedding receptions) as a symbol of religious identity in Bone Regency often confronts established traditional marriage cultures, creating potential cultural and religious conflicts in public spaces. This study explores strategies to address these tensions by utilising Ibn Qayyim al-Jawziyyah’s framework for legal change. The research employs a qualitative approach, including normative-juridical analysis and a case study method, in Bone Regency. Data were gathered through participatory observation and in-depth interviews with 20 key informants, including religious scholars (ulama), academics and community leaders, conducted during the field research period. The study identifies three primary conflict resolution strategies used by the community: (1) a preaching strategy to educate on ethical dress and adornment; (2) a tolerance strategy based on recognising diverse schools of thought; and (3) a dialogue strategy to build consensus and practical compromises. Furthermore, three adaptive role models are proposed: (1) a combined model featuring a three-lane seating arrangement (male, female and family) without a physical partition; (2) a modified traditional model incorporating ethical guidance and discouraging monetary donations; and (3) an adapted walīmah infiṣāl model that maintains separation while providing designated spaces for family socialisation. Theoretically, this research demonstrates that Ibn Qayyim al-Jawziyyah’s principles, particularly the al-jam‘u wa al-taufīq (reconciliation) method, provide a constructive framework for harmonising religious mandates in texts with the socio-cultural benefits of local traditions.