Pemberdayaan Ekonomi Fakir Miskin dalam Perspektif Al-qur'an

Kaum fakir dan miskin adalah dua kelompok kaum lemah (dhu'afa) yang banyak disebutkan Al-Qur'an. Ketika Al-Qur'an berbicara tentang kedua kelompok tersebut umumnya dalam konteks bagaimana mengentaskan kemiskinan yang mereka hadapi. Dari telaah atas ayat-ayat Al-Qur'an tentang pemberdayaan fakir miskin diperoleh kesimpulan bahwa upaya pengentasan kemiskinan dan pemberdayaan kaum fakir dan miskin menurut Al-Qur'an terkait dengan pemanfaatan dan distribusi harta. Ayat-ayat Al-Qur'an yang berbicara tentang harta ada yang berupa perintah dan anjuran dan yang kedua berupa larangan. Dari dua ketentuan ini, Al-Quran menempuh beberapa model langkah untuk pemberdayaan fakir miskin, yaitu perintah bekerja, perintah memberi makanan pokok, perintah berinfak, perintah mengeluarkan zakat, pemberian dari sebagian harta warisan, pembagian ganimah dan fa'i, larangan monopoli (ihtikār) dan menimbun harta (iktināz). Beberapa model pemberdayaan di atas dapat dibagi menjadi dua kelompok; langkah-langkah yang bersifat struktural dan yang bersifat kultural. Langkah struktural lebih ditekankan kepada lembaga khusus yang menanganinya agar berjalan dengan baik, sedangkan langkah kultural lebih ditekankan pada individu, baik individu yang diharapkan menjadi salah satu subjek pengentasan kemiskinan dan pemberdayaan kaum fakir dan miskin maupun yang menjadi objeknya. Pada langkah struktural maupun kultural, keterlibatan pemerintah sangat diperlukan, bahkan dipandang sebagai sebuah keniscayaan

Rekonstruksi Konsep Fakir dan Miskin sebagai Mustahik Zakat

Among as}naf are entitled to receive zakat is faqi>r and miski>n, but both groups are often interpretedoverlap.This article aims to reconstruct the concept of faqi>r and miski>n with perspective of the Qur\u27an.This is because that, in addition to the Qur\u27an is believed by Muslims as the main source of law, also theconcept of faqi>r and miskin as well as ‘illat that causes both as mustahik zakat will make the distributionof zakat in accordance with its objectives. The study of the verses of the Qur\u27an about the faqi>r andmiski>n, results the conclusions: First, faqi>r is who are deterred from livelihoold as work reason or udhur.The work reason is due to religious activity or work shar\u27i as da\u27wah and jihad. While the udhur reasoncaused by kauni destiny like a disability, palsied, and old. Thus, ‘illat for faqr groups derived from God\u27sglory and the exam so that they get the respect, zakat and other compensation. The glory reason comingfrom the work shar\u27iyyah, while the test reason comes from udhur kauniyyah. While the miski>n are literallymeans sakana; silent and not moving, that miski>n terms describe the result of a weak state of a personbecause he chose sakana lifestyle (silent, static, not developing skills in his life). As a result he becamepoor and do not have anything whatsoever to fulfill their needs

On the nuclear symmetry energy and the neutron skin in neutron-rich nuclei

The symmetry energy for nuclear matter and its relation to the neutron skin in finite nuclei is discussed. The symmetry energy as a function of density obtained in a self-consistent Green function approach is presented and compared to the results of other recent theoretical approaches. A partial explanation of the linear relation between the symmetry energy and the neutron skin is proposed. The potential of several experimental methods to extract the neutron skin is examined.Comment: to appear in Phys. Rev.

On Properties of the Isoscalar Giant Dipole Resonance

Main properties (strength function, energy-dependent transition density, branching ratios for direct nucleon decay) of the isoscalar giant dipole resonance in several medium-heavy mass spherical nuclei are described within a continuum-RPA approach, taking into account the smearing effect. All model parameters used in the calculations are taken from independent data. Calculation results are compared with available experimental data.Comment: 12 pages, 2 figure

E1 transitions between spin-dipole and Gamow-Teller giant resonances

The branching ratios for E1 transitions between the spin-dipole (SD) and Gamow-Teller (GT) giant resonances in $^{90}$Nb and $^{208}$Pb are evaluated. Assuming the main GT-state has the wave function close to that for the "ideal" GT-state, we reduced the problem to calculate the SD and GT strength functions. These strength functions are evaluated within an extended continuum-RPA approach.Comment: 8 pages, submitted to Phys. Rev.

Plasmonic Hot Spots in Triangular Tapered Graphene Microcrystals

Recently, plasmons in graphene have been observed experimentally using scattering scanning near-field optical microscopy. In this paper, we develop a simplified analytical approach to describe the behavior in triangular samples. Replacing Coulomb interaction by a short-range one reduces the problem to a Helmholtz equation, amenable to analytical treatment. We demonstrate that even with our simplifications, the system still exhibits the key features seen in the experiment.Comment: 4 pages, 3 figure

Approximation of conformal mappings using conformally equivalent triangular lattices

Consider discrete conformal maps defined on the basis of two conformally equivalent triangle meshes, that is edge lengths are related by scale factors associated to the vertices. Given a smooth conformal map $f$, we show that it can be approximated by such discrete conformal maps $f^\epsilon$. In particular, let $T$ be an infinite regular triangulation of the plane with congruent triangles and only acute angles (i.e.\ $<\pi/2$). We scale this tiling by $\epsilon>0$ and approximate a compact subset of the domain of $f$ with a portion of it. For $\epsilon$ small enough we prove that there exists a conformally equivalent triangle mesh whose scale factors are given by $\log|f'|$ on the boundary. Furthermore we show that the corresponding discrete conformal maps $f^\epsilon$ converge to $f$ uniformly in $C^1$ with error of order $\epsilon$.Comment: 14 pages, 3 figures; v2 typos corrected, revised introduction, some proofs extende

Impact ionization fronts in Si diodes: Numerical evidence of superfast propagation due to nonlocalized preionization

We present numerical evidence of a novel propagation mode for superfast impact ionization fronts in high-voltage Si $p^+$-$n$-$n^+$ structures. In nonlinear dynamics terms, this mode corresponds to a pulled front propagating into an unstable state in the regime of nonlocalized initial conditions. Before the front starts to travel, field-ehanced emission of electrons from deep-level impurities preionizes initially depleted $n$ base creating spatially nonuniform free carriers profile. Impact ionization takes place in the whole high-field region. We find two ionizing fronts that propagate in opposite directions with velocities up to 10 times higher than the saturated drift velocity.Comment: 3 pages, 4 figure

KHUMUS DALAM PERSPEKTIF MAZHAB JA’FARI

In Islamic tradition, khums (literally one fifth of gain) refers to a religious obligation to contribute one-fifth of a certain type of income to charity. The obligatory giving of alms is observed throughout Islam and is one of the Five Pillars of the faith, but the nature of the tax varies considerably between various Islamic traditions. Khums is paid on all items regarded as ganima. There are differing legal traditions within Islam about what constitutes ganima, and thus how far-reaching khums should be. In certain Shia traditions (Ja'fari) ganima is defined as the year's profit, including all net income and wealth left over at the end of a year. Within these traditions, Khums involves an annual taxation of one-fifth of all gain, and can be compared to a tithe, or an income tax. Khums includes the zakat, or alms required as one of the five pillaras of Islam.In Sunni tradition, ganima is defined as the spoils of war, and the tradition of paying khums has lapsed. However, Sunnis pay zakat, which involves a one-fortieth taxation of total wealth (and is more akin to a property tax). According to the hadiths of the Ahl al-Bayt Imams, the items that are eligible for khums are seven, and they are: (1) the profit or the surplus of income, (2) the legitimate wealth which is mixed with the illegitimate wealth, (3) mines and minerals, (4) the precious stones obtained from sea by diving, (5) treasures, (6) the land which a dhimmi kafir buys from a Muslim, and (7) the spoils of war.in the Ja'fari school, khums should go to six people: Allah, His Messenger, The near relative of the Messenger (Ahlul-Bayt), Orphan, needy, the person who has fallen away from his home-town (and has no money to comeback to his own place)