Media Syari'ah: Wahana Kajian Hukum Islam dan Pranata Sosial
This journal focused on Islamic Law Studies and present developments through the publication of articles, research reports, and book reviews. SCOPE Ahkam specializes on Islamic law, and is intended to communicate original research and current issues on the subject. This journal warmly welcomes contributions from scholars of related disciplines.
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<![CDATA[Stagnansi Perwakafan di Aceh: Analisis Faktor Penyebab ]]>
<![CDATA[Azharsyah Ibrahim]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1750
<![CDATA[As showed from the data obtained from preliminary research, the condition of waqf endowments in Aceh post tsunami disaster tended to stagnate, especially during the period of 2005 – 2010. Therefore, this article is intended to identify and analyze the determinant factors of the waqf stagnation post disaster in Aceh. Data for this study is gathered through in-depth interviews with 15 respondents consisting of selected waqf officials from the provincial and district offices of Ministry Religious Affairs in Aceh, heads of KUA as waqf managers in some selected districts, the Imam of the selected mosques/meunasahs, and the wakif and/ or their descendants. The findings show that four factors have been identified as the cause of the stagnation. First, the significant increase of land prices. Second, the shift of the Acehnese values to be more materialistic. Third, the fading of social values and brotherhood (ukhwah) among Acehnese. Fourth, there are number of waqf property in Aceh were unproductive.]]>
<![CDATA[Model Implementasi Zakat Sebagai Instrumen Jaminan Sosial (Kajian Pada Baitulmal Majlis Agama Islam Wilayah Persekutuan, Malaysia) ]]>
<![CDATA[Aidil Alfin]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1800
<![CDATA[This article discusses the Baitulmal of Majlis Islam Wilayah Persekutuan (MAIWP) Malaysia and the implementation of zakat as an instrument of social security especially in Federal Territory of Kuala Lumpur. Considering the experiences and achievements of the institution in the past, this article discusses the possibility of formulating zakat as an instrument of social security for the whole Malaysia.]]>
<![CDATA[Mengatasi Kemiskinan Melalui Zakat di Malaysia: Kajian Terhadap Tiga Faktor Yang Mempengaruhinya ]]>
<![CDATA[Muhammad Syukri Salleh]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1751
<![CDATA[Zakat is believed to be addressing the problem of poverty, but why poverty among Muslims is still high? According to The Nation (July, 29, 2014), rather than the 1.7 billion poor people in the world in the year 2011, 44 percent thereof living in Muslim countries. What realities which are not subjected to the control of up to present zakat poverty among Muslims in Muslim countries are still not able to overcome? This paper examines this issue with three realities that has association with charity and poverty. The Three realities are that the nature of zakat, zakat pentadbiran structure, and the poverty measure used. Third-three is believed to reality is a factor that should be restraint in the care of poverty through zakat. Almost all the argument in this paper is based on the experience in Malaysia.]]>
<![CDATA[Hubungan Principal Agent Kontrak Zakat Pada Kelembagaan Zakat Indonesia dan Malaysia ]]>
<![CDATA[Syawaluddin S]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1752
<![CDATA[This paper is a comparative study in two countries, Malaysia and Indonesia concer ning the principal agent relationship where the contract zakat zakat in terms of urgency,both in terms of worship and socio-economic demands good management and professional zakat. Indeed, the management of Zakat since the time of the Prophet until the fall of the Islamic caliphate is the responsibility of the government. But lately zakat management models in some Muslim countries be varied, are managed by countries like Yemen and Malaysia. There is also the countries that make charitable contributions through private management including Kuwait, Bangladesh and South Africa. Interestingly, as one of the Muslim countries, zakat management in Indonesia is carried out by the government and also the private sector simultaneously.]]>
<![CDATA[Ontologi Relasi Zakat Profesi dan Relevansinya terhadap Implementasi Pola Konsumtif Kreatif dalam SekuritasPasar Modal ]]>
<![CDATA[Ainur Rahman Hidayat]]>;
<![CDATA[Fatati Nuryana]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
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DOI: 10.22373/jms.v16i2.1748
<![CDATA[This article examines the relation ontolog y zakat profession and its relevancet o the implementation of creative consumptive pattern in which there is a shift in the meaning of zakat interpretation of fiqh issues as doctrinal truth becomes a social problem-empirical. This article makes charity the profession as part of the search for solutions to various social problems Muslims present and future.]]>
<![CDATA[Senif Penerima Zakat: Sebuah Upaya Untuk Reinterpretasi ]]>
<![CDATA[Al Yasa` Abubakar]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1754
<![CDATA[This article would like to see and discuss the opinion of the scholars of the eight groups of zakat recipients, especially in relation to the distribution of zakat purposes at the present time. How the eight groups in the present time must be defined, after a change and such a large social differences between the school friend and priest in the seventh century to ten Miladiah first, to the Muslims now, at the beginning of the 21st century. At first the Muslims may be said to live in the age of agraris (farming), while now they’ve moved into the industrial age, who say the new emerging world (society) Muslims since the beginning of the twentieth century.]]>
<![CDATA[Kontribusi Pemerintah dalam Pengelolaan Zakat di Aceh (Kontestasi Penerapan Asas Lex Specialis dan Lex Generalis) ]]>
<![CDATA[Armiadi Musa]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1749
<![CDATA[Aceh as the implementation of Islamic law that apply actually has a strong and comprehensive regulation in managing zakat management as one of the Islamic economic instruments that can be relied upon. No new provisions actually be said that the setting is global and thus requires the derivation of a general- derivation of other rules in accordance with the demands of today’s circumstances, especially if it is associated with some of the specifics that are given to Aceh in applying the principle of lex specialist in public law requirements within the framework of Islamic law. Terms and conditions of Zakat as Zakat PAD can reduce the payment of income tax payable is stipulated in Law 11/2006 (BAL) of the Government of Aceh and Aceh Qanun No. 10/2007 on the Baitul Mal is still being debated. This problem is triggered by the perception and understanding of the parties as to whether zakat diperlalukan as pure PAD managed according to Law No. 17 of 2003 on State Finance and Government Regulation (PP) No. 58/2005, of the Regional Financial Management or managed as a special revenue. Similarly, if the charity is paid muzakki in Aceh can decimate the income tax payable (tax-crediet) according BAL and Qanun above or must according to Law No. 7 of 1983 on Income Tax mentions zakat can only reduce the amount of taxable income (tax-deductable). This regulation conflicts must be resolved, among others, by mating / combination and fusion (matching) the existing rules so as not to be controversial, so the contribution of the Government of Aceh to the management of zakat is not marred by it.]]>
<![CDATA[Zakat untuk Kesejahteraan Bangsa ]]>
<![CDATA[M. Anton Athoillah]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1799
<![CDATA[Tulisan ini mengungkap gagasan tentang reformulasi zakat untuk kesejahteraan masyarakat pada sebuah negara bangsa. Untuk konteks Indonesia, dengan melihat konsep kemiskinan yang diperluas, ditemukan peluang pendistribusian zakat pada sejumlah aspek yang memerlukan penanganan lebih serius. Bersanding dengan pendidikan dan kesehatan, dana zakat yang dikeluarkan bisa menggambarkan kondisi daya beli masyarakat muslim. Sehingga untuk wilayah yang penduduknya may oritas muslim, ukuran zakat bisa diwacanakan untuk memperkuat ukuran daya beli masyarakat. Dengan pendekatan teologis-normatif yang berkesimpualn bahwa zakat merupakan kewajiban individual berdampak sosial, tulisan ini menghantarkan kepada pendekatan normatif-historis yang berkesimpulan bahwa penerima (mustahiq) zakat tidak dibatasi hanya bagi kelompok muslim. Kelompok penerima zakat bisa saja non-muslim dan tujuan area distribusi menggunakan konsep desentralisasi, tanpa menghilangkan kebolehan sentralisasinya. Dengan pendekatan filantropis, diungkapkan bahwa zakat sudah menjadi tradisi masyarakat dan karenanya zakat bisa menjadi perekat social, sebagai mana dikemukakan dalam pendekatan modal sosial. Pendekatan ilmu ekonomi menjadi penguat pembahasan reformulasi zakat untuk kesejahteraan bangsa ini. Sejumlah penelitian terdahulu mengungkapkan bahwa zakat dapat mendongkrak pertumbuhan ekonomi dan menurunkan kemiskinan.]]>
<![CDATA[Konsep Pembinaan Umat dan Strategi Pelaksanaan Syariat Islam di Aceh ]]>
<![CDATA[Iskandar Usman]]>
<![CDATA[ Media Syari'ah Vol 16, No 2 (2014) ]]>
Publisher : <![CDATA[Sharia and Law Faculty ]]>
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DOI: 10.22373/jms.v16i2.1755
<![CDATA[Islam adalah agama yang sangat sempurna mengatur seluruh aspek kehidupan manusia untuk mewujudkan kebahagiaan hidup manusia dunia akhirat selama manusia itu mengamalkan ajarannya secara benar. Islam telah menjadikan penganutnya menjaadi umat yang sejahtera, maju, dan berperadaban tinggi ketika umat Islam berpegang kepada ajarannya secara baik dan benar. Umat Islam pernah menciptakan dan menguasai peradaban dunia mencapai ratusan tahun ketika masa pemerintahan Bani Umayyah dan Bani Abbasyiyah; kemudian Turki Usmani dll, mulai dari kawasan Timur Tengah sampai Afrika dan Eropa. Umat Islam juga pernah menciptakan peradaban tinggi di anak benua India pada masa kejayaan Kerajaan Islam Mughal. Demikian juga Aceh pernah terkenal dan berperan dalam kancah peradaban dunia maju sejak masa Kerajaan Islam Perlak, Kerajaan Islam Samudra Pasai, dan Kerajaan Aceh Darussalam. Setelah menguasai peradaban dunia dalam waktu yang lama, kejayaan Islam surut sedikit demi sedikit. Satu persatu kerajaan Islam ditaklukkan oleh kekuatan lain akibat perpecahan yang terjadi di dalam kerajaan Islam karena umat Islam terutama para pemimpinnya sudah menyimpang dari ajaran Islam. Pada penghujung abad XIV H timbul semangat dan optimisme dari sebagian besar umat Islam dan menyatakan bahwa abad XV H adalah awal kebangkitan kembali umat Islam dan timbul keinginan dari kelompok-kelompok masyarakat agar dapat mereka dapat melaksanakan syariat Islam secara baik dan diterapkan secara resmi oleh pemerintah. Sekarang ini Aceh sudah diberikan kewenangan untuk melaksanakan syariat Islam, namun belum memperlihatkan hasil yang menggembirakan karena rendahnya tingkat pengetahuan masyarakat dan para pemimpinnya tentang ajaran Islam. Makalah ini ingin mengungkapkan konsep pembinaan umat dan strategi pelaksanaan ssyariat Islam di Aceh agar masyarakat Aceh mau melaksanakan syariat Islam sebagai suatu kebutuhan baginya semoga menjadi masyarakat yang sejahtera dan bahagia dunia akhirat. Semoga kebangkitan kembali umat Islam dimulai dari Daerah Serambi Mekkah ini]]>
