Suchergebnisse

Zakat is a financial system that is essential to create a balance between society, so as not to make the rich richer and vice versa.Zakat is an obligation for Muslims to get closer to Allah and to cleanse his property. While the tax is a mandatory contribution to the state charged to the public for the benefit of the government and the general public. Seeing the importance of zakat and tax as an instrument of income of a country, then the purpose of this study was to determine the legitimacy of a combination of zakat and taxation in Islamic law, and its application in Indonesia, whose population includes Muslims and non-Muslims. This research uses descriptive analysis approach and simultaneously inductive approach in explaining the rules of zakat and tax system and to clarify the differences between them, then explain the application of zakat and taxation in Indonesia, for increasing the zakat payment.

Corruption is admitted by several scholars as a main factor causing the decline of nations and, in the huger scale, civilizations. It is reasonable that this extraordinary crime disrupts the society in all aspects ranging from political to social. Therefore, nowadays, all entities struggle to identify the more effective methods lead to corruption eradication. In this regard, the education of anti-corruption values, then, is recognized as an appropriate way to preventing individuals from corruptive acts based on his own consciousness. This paper tries to examine the methods of Darussalam Gontor Islamic Institution in educating students, as agent of change, the values of anti-corruption by day-to-day activities both inside and outside classroom through hidden curriculum scheme. The data was compiled by interview, observation, and documentation. Using the descriptive-analysis method, it can be concluded that there are various instruments available in Gontor for the internalization of anti-corruption values such as tiered exemplary systems, assignments to manage transparent and accountable santri organizations, strict law enforcement against dishonesty, provision of preventive disciplinary rules, habituation to standing in queues, and environmental conditioning which is full of anti-corruption messages. In addition, materials containing integrity messages is also taught implicitly in various learning materials in the classroom. Such as Al-Mahfudzat, Al-Muthalaah, and Al-Hadith.

Leader is a very urgent figure in our daily life. In this case a lot of questions about the ideal leader figure who is able to lead this country. The reality is very difficult to find the ideal leader figure, until finally many discourses that say that the leader is not important Muslims or infidels. The most important factor is that he should be able to lead his community fairly. Religious issues are not considered because religion and the state are different things. This led to differences of opinion among 'ulama-'ulama Islam . This research focus to know the opinion of Ibn Taymiyyah related to problems of leadership infidels against Muslims in the government. Research this using type of literature research with normative approach for more in-depth discussion and can achieve the purpose of the background of the problem . In collecting these data the author use the method of documentation to collect the works of Ibn Taimiyah . Furthermore , the author uses the method of deduction to explain the biography of Ibn Taymiyah and the general view of kafir leadership. From sight general the researchers take the essence of the kafir's leadership over a Muslim and a natural government . In order for the analysis to be accomplished more deeply, the author develops his analysis by using descriptive analysis techniques. The result of this discussion concludes that Ibn Taymiyyah forbade kafir leaders to lead a majority Muslim government , and the words of Ibn Taymiyya who said that 'justice is the absolute prerequisite of a leader, and Allah helps a state that is' just though infidels', due to the time of Ibn Taymiyah there are so many Muslim leaders who do not apply 'justly, so this can only apply in that time and circumstance. The kafir leader can not lead justly because a kafir has not been able to deal justly with himself by not believing in Allah SWT.