Suchergebnisse

The Zakat and Alms (ZIS) Institution, as a non-profit organization are required to work professionally and proportionally. The complex of challenges in managing operational from other institution and also satisfaction as a target for all the stakeholders. Neglecting and ignoring of these challenges can stimulate the stagnation and less of trust from all the component in this institution. Therefore, alternative solutions are needed in order to minimize the negative possibilities. Through of this review of study, that using the perspective of principles Good Governance and Islamic perspectives, this paper intends to discuss both of the approaches as an input for the ZIS institution in Higher Education Institution within their operating system all the business process run efficient and effective. Nine principles of Good Governance within the Islamic principles are necessary to apply and to implement a good way.Lembaga Zakat, Infak dan Sedekah (ZIS), sebagai lembaga non-profit, dituntut untuk bekerja secara profesional dan proporsional. Tuntutan semacam itu muncul dibarengi dengan tantangan zaman yang semakin kompleks. Menafikan tantangan berakibat pada kemandegan dan kehilangan kepercayaan dari stakeholders. Oleh karenanya, dibutuhkan solusi alternative dalam rangka menyiasati akibat negative tersebut. Melalui kajian pustaka, menggunakan perspektif prinsip-prinsip good governance dan prinsip Islam, tulisan ini hendak membincang kedua pendekatan tersebut sebagai alat baca pada tata kelola Lembaga ZIS pada perguruan tinggi. Sembilan prinsip good governance yang sejalan dengan prinsip Islam, menjadi mutlak untuk diterapkan pada tata kelola Lembaga ZIS di perguruan tinggi.

This is an open access book. Wael B. Hallaq, a renowned sharia scholar, has called sharia an 'episteme' that suffered a 'structural death' following the dawn of modernity in the nineteenth and early twentieth centuries (Hallaq 2009, 15–16). Yet, its resurgent is remarkable across a number of jurisdictional fault-lines: from Muslim-majority nations in Middle East and Southeast Asia to Muslim-minority societies in Western Europe and North America. Across these jurisdictions, the relationship between sharia and state law is central. It includes sharia-state encounters, notably in the form of (state) Islamic law, in the field of family law, which is often asserted as the 'core' or 'last stronghold' of sharia (Moors 2003, 2; Coulson 1969, 115–6), and other substantive areas of law, such as Islamic economics and Islamic philanthropy and also jinayah (Islamic penal law). Regardless of their differences in their own specific context, these areas somehow manage to secure an importance place in the modern days. It involves different loci of authority to interpret, legislate, and enforce sharia, or parts of it that not only flourish but also being challenged around the Muslim world. Equally important are implications of the increasingly unsettled authority of apparently agreed-upon substance of sharia. To contribute on these issues, we would like to invite scholars from diverse discipline including law, anthropology, and Islamic studies, working in both Muslim-majority and Muslim-minority contexts, to present their works in our International Seminar on Sharia, Law, and Muslim Society (ISSLaMS).