The concept of al-faḍlu al-ḥawāʾij in zakat jurisprudence distinguishes between essential needs (ḥājat aṣliyyah) and surplus wealth that forms the basis of zakat obligations. In contemporary socio-economic contexts, however, the increasing diversity of living standards and professional needs has made the determination of surplus wealth more complex. At UIN Sultan Syarif Kasim Riau, differing interpretations of al-faḍlu al-ḥawāʾij among employees have contributed to the less-than-optimal implementation of institutional zakat policies administered through the UPZ BAZNAS. Although many employees, particularly civil servants in Class IV, Echelon II structural officials, and lecturers holding senior functional positions receive relatively high incomes, the assessment and institutional distribution of income-based zakat remain inconsistent. This study employs a qualitative approach within a normative-empirical paradigm, combining an analysis of classical and contemporary fiqh literature with field data obtained through in-depth interviews and document analysis. The findings reveal that employees tend to interpret a “decent standard of living” broadly, encompassing not only basic necessities but also assets such as private vehicles, relatively spacious housing, professional expenditures related to research and community service, and long-term financial investments. Through reinterpretation based on the framework of maqāṣid al-sharīʿah, the study argues that al-faḍlu al-ḥawāʾij should be understood as wealth remaining after the fulfillment of primary (ḍarūriyyāt) and certain secondary (ḥājiyyāt) needs that support the preservation of religion, life, intellect, lineage, and wealth. Establishing measurable and context-sensitive standards of basic needs is therefore essential for determining income-based zakat obligations more equitably and for strengthening institutional zakat management, including the consideration of salary-based deductions derived from actual surplus income.
Despite the theoretical potential of Islamic family law as an integrated framework for poverty alleviation through redistributive mechanisms like inheritance (farāidh), maintenance (nafaqah), wills (wasliyyah), and waqf, global scholarship exhibits significant thematic and methodological imbalances. This study addresses the lack of a comprehensive mapping of research trends and paradigm shifts at this intersection. It asks, what are the evolutionary trends, collaboration networks, and dominant thematic foci in global research on Islamic family law and poverty from 1990 to 2025? This research is subsequently comprehensive bibliometric research. This study uses the metadata of 597 documents from Scopus, Web of Science, Dimensions, and Semantic Scholar to map evolutionary trends, collaboration networks, and high-impact theme voids within the literature. The results show a pronounced imbalance, in which one of the keywords, ‘zakat,’ accounts for almost 70% of the thematic focus to the near total exclusion of other Islamic family law redistributive mechanisms such as inheritance (farāidh), nafaqah (alimony), and will (wasliyyah). The range of disciplines is dominated by social sciences and law, while religious studies and Islamic economics are conspicuously missing. It is this narrow perspective within maqhāsid sharia that displays a disintegrated approach that does not represent the comprehensive framework and methodology that the Islamic legal tradition employs to achieve the dual objectives of poverty alleviation (hifz al maslāhah) and wealth protection through lawful means (hifz al mal). It identifies a methodological gap by showing that 82% of studies using qualitative methods do not conduct an empirical impact assessment. These findings provide an impetus for a more multidisciplinary collaborative scholarly approach centered around empirical and maqhāsid oriented frameworks to examine how synergetic all instruments of Islamic family law can be toward successful poverty alleviation.
This study examines the representation and pedagogical potential of peace and social justice values in Arabic textbooks used at the Madrasah Tsanawiyah (MTs) in Indonesia. Grounded in Johan Galtung’s concept of positive peace, John Paul Lederach’s conflict transformation framework, UNESCO’s pillars of peace education, and social constructivist theory, the study explores how textbooks contribute to students’ peace consciousness and peace-oriented learning. Using a qualitative design, critical content analysis was applied to Arabic language textbooks for Grades VII, VIII, and IX published by the Indonesian Ministry of Religious Affairs. 18 texts were analyzed through thematic coding, focusing on non-violence, empathy, tolerance, equality, and social justice. The findings indicate that peace values are predominantly represented through harmonious interpersonal relations, politeness, empathy, and cooperation, reflecting an understanding of peace primarily as social harmony. However, more complex dimensions of peace, such as social justice, conflict resolution, pluralism, and structural inequality, are marginal and insufficiently articulated. Pedagogically, the textbooks provide limited opportunities for dialogical and reflective learning. Nevertheless, the consistent presence of relational peace values suggests considerable potential for strengthening peace education through intentional teacher mediation and constructivist pedagogical approaches.
This study clarified the criminal liability for the disposal of human stem cells according to Jordanian legislation compared to Indonesian legislation, depending on the type of this disposal, whether by way of sale or by way of donation. Hence, the researcher followed the descriptive and analytical approach to present the texts criminalizing the disposal of stem cells and analyze their content to determine the scope and limits of criminal liability for this disposal to prevent the misuse of stem cells for material gain. The study revealed a set of conclusions, which consisted of criminalizing the disposal of stem cells in exchange for financial compensation and permitting such disposal if it is by way of donation, with the possibility for the donor to receive simple compensation that does not rise to the level of the financial compensation for these cells, provided that informed consent to the donation is given. The transfer of stem cells to another body does not harm public health. The Jordanian legislature recommends that some amendments be made to the elements criminalizing the disposal of stem cells, depending on the degree of risk it poses to the mere sale or trafficking, as reflected in the number of penalties prescribed for each criminal case in a manner commensurate with the criminal gravity.
This article explores the political dynamics behind the legislative process of the Qanun on Ahwal al-Syakhshiyah in Aceh, a province with special autonomy to implement Islamic law in Indonesia. Rather than focusing solely on the substance of the qanun, this study investigates the complex interplay of power, ideology, and institutional interests during its formulation. The main research question addressed is: How do political, religious, and institutional actors shape the legislative process of Islamic family law in Aceh? Using a socio-legal approach and political legal theory, this article analyzes the roles of key actors such as the Aceh House of Representatives (DPRA), the Ulama Consultative Council (MPU), the provincial executive, civil society, and the central government. The study reveals that the legislative process is not merely normative or religious in character, but is deeply embedded in political contestation, ideological negotiation, and regional–national power dynamics. This article contributes to the discourse on Islamic legal politics by demonstrating how sharia-based legislation in autonomous regions is shaped by broader negotiations of authority and legitimacy.
