TINJAUAN HUKUM ISLAM DALAM PELAKSANAAN TRANSAKSI ZAKAT ONLINE DI INISIATIF ZAKAT INDONESIA YOGYAKARTA

Chairul Majid Nasution, NIM.: 18103080004 (2022) TINJAUAN HUKUM ISLAM DALAM PELAKSANAAN TRANSAKSI ZAKAT ONLINE DI INISIATIF ZAKAT INDONESIA YOGYAKARTA. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Zakat is one of the fourth pillars of Islam, so that zakat is normatively an absolute obligation that is owned by every Muslim. Along with the development of technology, zakat also has progress, namely zakat through online. Regarding zakat payments made online, there are different opinions among scholars. Some scholars consider the process invalid because there is no direct consent and acceptance and do not deal with muzakki directly. However, some of the scholars have allowed the online process of paying zakat on the grounds that there is no verse that prohibits it. Therefore, online zakat research is needed, especially in the Zakatpedia application according to the Islamic view in the Indonesian Zakat Initiative (IZI). This research is a type of field research with a normative approach. While the method of data analysis using a qualitative description method. The data collection method used is the interview method and document study and this research was conducted at the Indonesian Zakat Initiative (IZI). The theoretical framework used in this study is about zakat, online zakat, and online zakat according to the ulama Yusuf Al-Qaradhawi. The results of this study indicate that the Zakatpedia application owned by IZI does not provide guidelines in the form of reading intentions when wanting to pay zakat, even though in Islam the intention in worship is very important. According to the view of Islamic law online zakat payments are allowed, because in zakat to make zakat payments directly with the Kabul consent it is not required and is not in the pillars and conditions of zakat. This is in line with the opinion of Yusuf Al-Qaradhawi who said that a person who gives zakat (muzakki) does not have to explicitly state to mustahik that the funds he gives are zakat. Therefore, if someone muzakki gives zakat without stating to the recipient of zakat that the money he gives is zakat, then the zakat is still valid. This is permissible as long as there is no element of harm in it. Based on the views of the scholars that the acceptance of consent is not the basic provisions of the obligatory handover of zakat. The most important thing in zakat is that the property is handed over to the officer or to people who are included in the 8 asnaf of zakat, so that there is a transfer of ownership. The reason for the validity of this contract is that there is no provision in zakat in the form of consent and acceptance, but only the intention of the owner

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