Al-Mizan: Jurnal Hukum dan Ekonomi Islam <p><img src="/public/site/images/admin/journalThumbnail_en_US.jpg" align="left" hspace="10">Jurnal Al-Mizan Adalah Jurnal Hukum dan Ekonomi Islam diterbitkan oleh Fakultas Syariah Institut Ilmu Al Quran Jakarta.&nbsp;Jurnal al-Mizan terbit 2 (dua) kali setahun (September &amp; Februari). al-Mizan menerima kontribusi tulisan berupa artikel, laporan penelitian dan resensi buku</p> <p>&nbsp;</p> <p>&nbsp;</p> <p>&nbsp;</p> <p><strong>P-ISSN :&nbsp;<a title="p-issn" href=";1330217505&amp;1&amp;&amp;" target="_blank" rel="noopener">2085-6792</a></strong><br><strong>E-ISSN : <a title="e-issn" href=";1549434171&amp;1&amp;&amp;2019" target="_blank" rel="noopener">2656-7164</a></strong></p> <p>&nbsp;</p> Fakultas Syariah Institut Ilmu Al-Qur'an (IIQ) Jakarta en-US Al-Mizan: Jurnal Hukum dan Ekonomi Islam 2085-6792 Transformasi Ekonomi Zakat: Penerima Menjadi Wajib Zakat <p>This research aims to elaborate the utilization of zakat and the development of amil in the concept of transformative leadership. The type of research used is library research. The data source in this study consists of 8 books, 4 journals and 8 internet sites related to information on zakat economic transformation. The method is using content analysis techniques to discuss results. The results of the study indicate that amil has a strategic role in the transfer of knowledge to the recipients of zakat in the context of making use of zakat as community empowerment. Schermerhor's view is used in the development of amil in realizing transformative leadership. The impact of the amil transformative leadership model can transform the mustahik of zakat into the muzakki of zakat.</p> Hamzah Hamzah St. Umrah St. Umrah ##submission.copyrightStatement## 2020-02-13 2020-02-13 4 1 1 16 10.33511/almizan.v4n1.1-16 Implikasi Instrumen Non-Zakat (Infaq, Sedekah Dan Wakaf) Dalam Perekonomian <p><em>In Islamic economics, zakat is an instrument that has implications for the economy. But there are non-zakat forms which have implications for the economy, namely infaq, alms and endowments. Infaq, alms and endowments are efforts to realize economic justice outside of zakat. This paper tries to present a description related to the implications of non-zakat instruments in the development of sharia economic law on the economy using descriptive analysis methods. With the infaq, alms and endowments instruments means that wealth is distributed from among the rich to the needy. The results of the management of infaq, alms and endowment funds in a productive form can be utilized more broadly in the context of the welfare of the community at large and can be applied as economic development including programs to empower people, alleviate poverty, education, health and others.</em></p> Nufi Mu’tamar Almahmudi Nufi Mu’tamar Almahmudi ##submission.copyrightStatement## 2020-02-15 2020-02-15 4 1 17 31 10.33511/almizan.v4n1.17-31 Penghimpunan Dana Zakat Dan Faktor Penghambatnya <p>Zakat is a form of worship of Muslims, zakat is also a source of state income in the perspective of Islamic economics. In Indonesia the official amil zakat institution has been running for more than two decades. The collection of zakat funds starts from the movement of charity boxes to use digital technology. In struggling in the world of amil zakat, these institutions have shown improvements every year. The average growth of zakat collected through the official amil zakat body over the past 3 years is 23.3%. The National Gross Increase in Indonesian Products has consistently grown at around 5%. This shows that the level of awareness of the people affected by the obligatory zakat (Muzakki) in distributing zaktnya to the official amil zakat institutions is getting better. Management Management of zakat is also the case, collection of zakat funds has very diverse ingredients. But according to some experts the collection of zakat funds is still far from its potential, and even then it has been reduced through the assumption of a number of non-halal sources and the number of muzakki in Indonesia.</p> Mulvi Aulia ##submission.copyrightStatement## 2020-02-20 2020-02-20 4 1 32 53 10.33511/almizan.v4n1.32-53 Pendayagunaan Dana ZIS Pada Program Mahasiswa Cerdas Baznas (BAZIS) Provinsi DKI Jakarta <p>This study aims to analyze the management of the utilization of ZIS to improve education and analyze the mechanism of the utilization of ZIS funds in BAZNAS (Bazis) DKI Jakarta Province in the Smart Student Program (Program Mahasiswa Cerdas). The results of this study indicate that the Utilization of ZIS to improve education in BAZNAS (Bazis) of DKI Jakarta Province has been done well and optimally in accordance with zakat utilization standards, namely distribution is given to asnaf sabilillah specifically in the religious and poor sectors of the poor. By giving priority to people who are powerless to meet basic needs and then provide assistance to their education. In addition, the mechanism for the Utilization of ZIS in BAZNAS (Bazis) of DKI Jakarta Province in the Smart Student Program is implemented well and fairly in accordance with the zakat utilization standards in Indonesia.</p> Sultan Antus Nasruddin Mohammad Febriani Eka Maulida ##submission.copyrightStatement## 2020-02-22 2020-02-22 4 1 54 73 10.33511/almizan.v4n1.54-73 Mustahik Zakat Dalam Islam <p>This study examines the status of orphans in receiving zakat Throughout the author's research from Islamic books and references that orphans do not become obligatory alms. Zakat mustahik people who are entitled to receive zakat assets. A person is not entitled to receive zakat (not considered as mustahik), except for an independent Muslim (not a slave), not a member of the Bani Hasyim or Bani Muttalib tribe, and must have one of the eighth asnaf (group) characteristics. in the Qur'an. In other words, zakat may not be distributed to unbelievers, people who are still slaves, or a member of the Bani Hasyim and Bani Muttalib tribes. As mentioned in the Qur'an at-Taubah [9]: 60, those who are entitled to receive zakat (Mustahik zakat). This is the verse used as the argument, that the recipients of zakat are 8 groups. And do not include that orphans as zakat alms.</p> Muzayyanah MUzayyanah Heni Yulianti ##submission.copyrightStatement## 2020-02-24 2020-02-24 4 1 90 104 10.33511/almizan.v4n1.90-104 Pengelolaan Dana Wakaf Produktif Melalui Investasi Syariah Perspektif Hukum Islam <p>This study aims to analyze the strategy for managing productive waqf funds through sharia investments practiced in the ACT Global Waqf (Fast Action Response) and analyze whether the mechanism for managing productive waqf funds for the Global Waqf ACT (Fast Action Response) in Islamic investments is in accordance with Islamic law. The results showed that the practice of managing and utilizing ACT-GWF productive waqf funds was stated to have been made from the perspective of Islamic law, which can be seen in terms of management avoiding usury, and their utilization was in accordance with Islamic law, namely being able to distribute its benefits to the public interest, especially in the field of humanity and education.</p> Ziyad Ulhaq Firda Anidiyah ##submission.copyrightStatement## 2020-02-26 2020-02-26 4 1 105 120 10.33511/almizan.v4n1.105-120 Kesesuaian Fatwa DSN-MUI No 106 Dengan Praktik Wakaf Polis Di Lembaga Wakaf Al-Azhar Jakarta <p>This study aims to analyze the mechanism of waqf policy in the Al-Azhar Waqf Institute so that the community response is so good and an increase in the number of participants in the waqf policy so rapidly that it reaches 200 policies. And how is the compatibility of the mechanism with the National Sharia Board Fatwa No. 066 / DSN-MUI / IXl2016 About Waqf Insurance Benefits and Investment Benefits in Sharia Life Insurance (waqf policy). The mechanism of implementing a policy waqf carried out by the Al-Azhar Waqf Institute has general and specific provisions namely; General provisions, namely waqf must be puberty, have full rights to the assets to be represented, follow the provisions of the Islamic insurance company, make a waqf pledge witnessed by witnesses, and pledge waqf legalized by a notary; Specific provisions namely endowments are given the discretion to choose waqf objects including for the construction of mosques, construction of Islamic boarding schools, productive endowments, Islamic institutions, social charity institutions, business entities owned by Al-Azhar Waqf, or endowment objects can be given to other institutions with entities law. The results showed that the mechanism of implementing waqf policies in Al-Azhar Waqf Institutions was considered to be in accordance with DSN-MUI fatwa No.106 / DSN-MUI / IX2016 regarding endowments of insurance benefits and investment benefits in sharia life insurance..</p> Hendra Kholid Maulida Rahmawati ##submission.copyrightStatement## 2020-02-26 2020-02-26 4 1 121 141 10.33511/almizan.v4n1.121-141