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Effectiveness of Law on the Implementation of District Government Policy Enrekang About Zakat Management Through the Payroll System Method Soalehuddin; Agus Muchsin; Rahmawati; Hannani; Mukhtar Yunus
International Journal of Health, Economics, and Social Sciences (IJHESS) Vol. 6 No. 3: July 2024
Publisher : Universitas Muhammadiyah Palu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56338/ijhess.v6i3.4630

Abstract

The institution of zakat is one of the sources and resources that can be used to reduce poverty. Zakat, which is not at all an act of charity or a voluntary act with good intentions on the part of the giver, is an obligation on the person who pays it. It is the right of the people who need it. By giving zakat, a Muslim and Muslim woman means cleaning up their income and wealth. When the poor take it, they know that they bear no obligation to the giver. The aims and objectives of this research are to provide benefits both theoretically and practically theoretically, namely to enrich and develop the study of legal science in general and especially in Islamic science. Providing references for further researchers and additional library materials for anyone who needs them. Meanwhile, in practical terms, this is to be able to increase knowledge as well as one of the requirements for passing Master's studies and getting an MH degree. And it is hoped that they will be able to understand the legal position of online zakat from a fiqhi perspective. The results of this research show that Zakat is an obligatory worship for Muslims who have assets that meet the mandatory zakat requirements. If the management of zakat payments is carried out optimally, it can become a social instrument to overcome the problem of poverty and unequal income distribution in Indonesia. This means that zakat has a very fundamental meaning. Apart from being closely related to the divine aspect.
Economic Empowerment of Coffee Farmers Through Dompet Dhuafa's Social Enterprise Program Umaima; Muh. Yusuf; Mukhtar Yunus; Muhammad Jabbarul Qubra
LAA MAISYIR: Jurnal Ekonomi Islam The 2nd International Collaboration Conference on Islamic Economics (ICCEIS) 2024 “Global Innovati
Publisher : Universitas Islam Negeri Alauddin Makassar

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24252/lamaisyir.v1i1.52971

Abstract

The empowerment of coffee farmer groups by Dompet Dhuafa aims to improve the welfare and income of farmers in Letta Village, Lembang District, Pinrang Regency through a social enterprise program. This research uses a descriptive qualitative method to explore field facts related to the implementation of the program. The results show the pattern of implementing a social enterprise program that prioritizes elements such as social values, civil society, innovation, and economic activity. Dompet Dhuafa provides a coffee roaster machine for the business partner, warkop Gudmud, with funding from ZISWAF, and the profits obtained are used to provide sustainable social impact for the community.
Deconstructing the Value of Pangadereng in Maintaining Family Harmonization in Wajo Regency Mafthu Ikhsan; Rusdaya Basri; Mukhtar Yunus; Sudirman; Saidah
International Journal of Health, Economics, and Social Sciences (IJHESS) Vol. 7 No. 1: January 2025
Publisher : Universitas Muhammadiyah Palu

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56338/ijhess.v7i1.5764

Abstract

his research discusses the Deconstruction of Pangadereng Values ??in Maintaining Family Harmonization in Wajo Regency, with sub-problems: 1). What is the understanding of the people of Wajo Regency about the five pangadereng (Ade', talked, rapang, wari, and sara')? 2). How is the Deconstruction of Pangadereng Values ??in Maintaining Family Harmonization in Wajo Regency? 3). How is Urf's theory analysis related to the Deconstruction of Pangadereng Values ??in Caring for Family Harmonization in Wajo Regency. With the main objective of knowing the Deconstruction of Pangadereng Values ??in Maintaining Family Harmonization in Wajo Regency, with sub objectives; 1). Identifying the understanding of the people of Wajo Regency about the five pangadereng (Ade', talked, rapang, wari, and sara'). 2). Identifying the Deconstruction of Pangadereng Values ??in Maintaining Family Harmony in Wajo Regency. 3). Identifying Urf theory analysis related to the Deconstruction of Pangadereng Values ??in Caring for Family Harmonization in Wajo Regency. This research is a descriptive qualitative approach that describes data obtained in the field related to the deconstruction of the value of pangadereng in maintaining harmonization in Wajo district. This research uses a descriptive qualitative approach in the form of written and verbal questions from Wajo cultural figures, religious leaders, community leaders and the community itself. The results of the research concluded that: 1) The Wajo community's understanding of pangadereng all have the same views with different presentations. Some say that pangadereng is related to norms, values ??that regulate behavior, attitudes and actions. and also convey that pangadereng is an order, rules that originate from Ade', wari, speech, rapang and sara' (Islamic law after the arrival of Islam). 2) Deconstruction of the value of pangadereng in maintaining family harmony in Wajo district can be seen from several cultural and social aspects which are an integral part of local community life. Pangadereng is a Bugis traditional value system that includes various social norms and rules, including in the family context. Several important points that can be used as a reference: a. Siri' (Self-Esteem). b. Sipakatau (Respect each other. c. Sipakainge (Remind each other. d. Assitongeng (Truth). e. Mappesona ri Dewata Seuwae (Trust in God Almighty). 3) Based on the analysis of urf theory related to the deconstruction of pangadereng values ??in maintaining family harmony in the district Wajo does not conflict with sharia' and is authentic urf, namely good and acceptable urf, therefore it must be maintained, both in the formation of laws or in the judiciary. Likewise, it does not conflict with what Rusdaya Basri stated, namely: 1) It does not conflict with the text Al-Qur'an and Hadith, 2) Does not cause harm and does not lose benefits, including not causing hardship and difficulty. 3) This applies to Muslims in general, in the sense that it is not just something that is usually done by a few people. 4) And does not apply in mahdah worship.