Effective
Management of Zakat and Zakat Development Strategy in Developing National
Economy
Abstract
Economic
empowerment of Muslims through the exercise of worship zakat still have many obstacles which are sourced
mainly from the Muslim community itself. Awareness implementation of zakat in
the Muslim community still has not been followed by an adequate level of
understanding about worship this one, especially when compared with other
compulsory worship such as prayer and fasting. Lack of understanding about the
types of assets that zakat and payment must mechanisms that are enforceable by sharia law led to
the implementation of worship zakat become very dependent on each individual.
This in turn,
affects
the development of the institution of zakat, which should play an important
role in the acculturation of worship zakat collective worship for the
implementation of this treasure becomes more effective and efficient.
Keywords:
Zakat, Management of Zakat, Strategy Development Zakat, Urgency Government
Policy
Introduction
One
of the problems now being faced by the nation of Indonesia is the problem of
poverty. According to official figures, the poverty rate in our country reached
36 million people, or about 16.4% of the total population of Indonesia.[1]
Meanwhile, the unemployment rate is also very high, around 28 million people,
or 12.7% of the total population.[2]
This
fact is very ironic, considering that Indonesia is a country that is blessed
with extraordinary natural wealth wrought. However, this condition is not
utilized properly, so that the opposite happened.
This
condition is actually a portrait of structural poverty. That is, the existing
poverty is not caused by weak work ethic, but rather caused by the injustice of
the system. Poverty this model jeopardize the survival of a society, so that
the necessary existence of a mechanism which is able to drain the wealth owned
by the community groups were able to (the haves) to community groups who cannot
afford (the have not).
Zakat,
as the third pillar of Islam, is the main instrument in the teaching of Islam,
which serves as a flow distributor of wealth from the hands of the haves to the
have not. He is ma'aliyyah ijtimaiyyah worship in a position very dizzy,
strategic, and decisive,[3]
both in terms of Islam and of the welfare of the development side. As revealed
from various hadith of the Prophet SAW.[4] so
its presence is considered as Ma'lum minad-din-dharuroh bidh or their
recognized automatically and an essential part of the Islamic person.[5] In
the Quran there are 27 verses that align prayer and zakat liability in various
forms of words. Therefore, it is an official institution that is geared to
create equity and justice to the people, so that people's life’s
can be improved.
A.
Epistemology Zakat
By
Language, zakat means growth and development,[6]
fertility or increased[7] or
it can also mean cleanse or purify.[8] While
the term (term Personality), Zakat is a certain number of treasures that
required God to be given to those who are entitled, in addition to mean spending
a certain amount itself.[9]
The
relationship between language and a sense of charity according to the
definition in the terms, a very real and very closely, namely that the property
issued their zakat will be a blessing, growing, developing and growing, sacred and wrong (good). This is
as stated in Surah at-Taubah: 103 and Surah ar-Rum: 39.
Similarly,
in the hadith Rasululllah SAW:
"Alms
(zakat) that does not diminish wealth, God will add glory to his servants and
the people submissive to God tawadha be elevated by one rank." (HR.
Muslim).
B.
Function Zakat
According
to Monzer Kahf, the main function of zakat is to achieve social and economic
justice. Zakat is a simple transfer of a part of a certain size to be allocated
possessions of the rich to the poor.[10]
Meanwhile,
according to Muhammad Daud Ali explained that the function and purpose of zakat
is, First, to raise the degree faqir poor. Second, to help
solve the problem of the gharimin, ibn sabil and other mustahiq.
Third, expand and develop the kindship
of fellow Muslims and people in general. Fourth, eliminating the
niggardly nature of the property owner. Fifth, eliminating the nature of
envy and envy (jealousy) from the heart of the poor. Sixth, to connect the gap between the rich to the poor
in the community. Seventh, developing
a sense of social responsibility on themselves. Eighth, educating people
to be discipline to full fill obligations and hand over the rights of others
available to him. Ninth, a means of redistributing income (provision)
for achieving social justice.[11]
C.
Principles of Zakat
According
to Mohammad Daud Ali in his book "Islam and Endowments Economic System",
zakat has six principles, which are:[12]
First,
the principle of religious belief (faith), where people who pay zakat sure that
the payments were a manifestation of his religious beliefs.
Second,
the principle of equity, is described with the aim of sharing fairly the wealth
that has been given by God to mankind.
Thirdly,
the principle of productivity, that zakat is only natural to be paid for a
particular property of a particular product has produced.
Fourth,
the principle of Reason
Fifth, Freedom explains that Zakat is only paid by
people who are free and healthy physical and spiritual, who feel the
responsibility to pay zakat to the common interest.
Sixth,
the principles of conduct (ethics) and fairness, stating that the charity will
not be requested solely regardless of the consequences thereof.
D.
The Legal Status of Zakat
As
noted by Heri Sudarsono in his book, that the actualization for the payment of
zakat needs to be accompanied by support from the community and the government.
In Indonesia zakat management is governed by Law No. 38 of 1999 on the
management of zakat to the Decree of the Minister of Religious Affairs (KMA)
No. 581 of 1999 on the implementation of Law No. 38 in 1999 and the decision of
the Director General of the Islamic Community Guidance and Hajj Affairs No. D /
291 2000 Technical Guidelines on the Management of Zakat.[13]
In
Chapter II, Article 5 of the Act stated that the management of zakat aims: First,
to improve services for the public in regular charity according to the
religious guidance. Second, to improve
the function and role of religious institutions in efforts to achieve public
welfare and social justice. Third, to increase the effectiveness and efficiency
of zakat.[14]
E.
The Cornerstone Obligation of Zakat
Zakat
is the third pillar of Islam which are required in Medina in Shawwal second
year of Hegira after the mandatory fasting Ramadhan and Zakat Fitrah.
The verses zakat, sadaqah, and infaq down in Makkah new form of
encouragement and praise for the delivery methodology that implement them and
insults or admonition to those who leave.[15]
The
cornerstone of the obligation of zakat is mentioned in the Qur'an, Sunnah and
ijma ':
a).
Al-Qur'an
First,
Surat al-Baqarah, verse 43, it means: "Establish the prayer and pay the
poor due, and ruku'lah along with those who bow."
Second,
Surat at-Taubah verse 103, it means: "Take alms of their wealth, the
charity that you cleanse and purify them and they for real can give them
tranquility. And Allah is Hearing, Knowing. "
Third,
Surat al-An'am verse 141, it means: "Eat fruit if it has been fruitful and
exert its right (obligation) on the day harvest (with zakat issued)."
b).
Sunnah
First,
the Prophet SAW said Bukhari and Muslim narrated from Abdullah ibn Umar,
meaning: "Islam is built upon five pillars: the Creed is no god except
Allah and that Muhammad Messenger of Allah, upholding the prayers, pay Zakat,
Hajj and fasting Ramadan."
Hadith
narrated by Ath-Thabrani of Ali, which means: "God requires that (zakat)
on the wealthy from Muslims on their properties with corresponding limit fuqarā
sufficiency among them. Poor people will not be lacking when they are hungry or
not dressed unless caused by the rich among them. Remember that God will suck,
torment them hard and they bitterly. "
c).
ijma '
Ulama
either Salaf (classic) and the khalaf (contemporary) have agreed
on the obligation of zakat and those who deny it means a disbeliever of Islam.
F.
The implementation of the government policy of Zakat
All
efforts to sensitize the Muslim community to pay zakat should be supported.
Surely this must be accompanied by real action of all people to warn and
admonish one another the importance of zakat for the harmony of life. Real
support government also needs to justify the implementation of the Act No. 38
of 1999 on Zakat Management, in Article 3 states that "the Government
is obliged to provide protection and services to muzakki, mustahik, zakat fund
mile."[16]
Of
the provision can be interpreted that the government with all the devices
either economic, social, let alone security reflected all relevant agencies
owned, has the obligation to provide protection in the administration of
general issues related to the rights and obligations of the muzakki,
mustahik, and ‘amil zakat, for expression in the administration of
zakat in Indonesia in accordance with the teachings of Islam.[17]
According
to Rahman Afzalur clearly in holy book the Quran states that the institution of
zakat must be formed, organized and maintained by the authority. Keeping the
zakat institution declared as one of the means that are important and should be
taken to establish an Islamic state when where they hold the power.[18]
As
the head of state (in power), the Messenger told to collect the Sadaqah of
Muslims in the country. The amount, time and manner of its collection is
determined by the Qur'an and Sunnah. Therefore, the individual no choice to
give alms to people he liked and determine the amount of the contribution paid.
Both functions are considered as government liabilities in the Islamic State.
So
with the law on the management of this charity, the seriousness of the
government in the implementation of zakat in the community is required to have
to be socialized in order to achieve the intent and purpose of zakat itself.
Because if the government is not serious in taking care of charity, it will
clog the distribution of funds from muzakki to mustahik.
G.
Zakat Management for Improved Economic Welfare
According
to Ahmad Juwaini, zakat management essentially covers three functions:[19]
First,
Dana Grouper function. Function collector of funds is a process to influence
the public (muzakki) so that the funds or resources to charity
organizations, which aims to improve the acquisition of funds or resources,
improve the image of the institution, increasing the number of donors and
increase the number of support agencies.[20]
Second,
the Finance Function and Internal Management. Financial and internal management
functions is supporting functions zakat institution in realizing the
transparency and accountability of institutions, which aims to manage and
record fund all activities undertaken zakat institutions from individuals
receiving institution.[21]
Third,
for Administrative Functions. The function is the utilization of zakat
distribution function. If in the past the orientation distribution of zakat
merely the arrival of funds to mustahik (recipients of zakat), then the
current distribution of zakat is also oriented to the provision of benefits and
make changes to conditions of the needy.[22]
To
be able to perform the function of utilization of zakat, there are some forms
of programs that can be developed, among others, are:[23] First,
entrepreneurship training and mentoring or pioneering new venture. Second,
self-employment skills training-based self-employment and the real needs of the
market. Third, the provision of venture capital assistance. Fourth,
mentoring and consulting small businesses. Fifth, the development of
industrial sectors based society to the local potential. Sixth, the
development of micro-finance institutions in order to support small businesses.
Seventh, the development activities revolving fund that will build
collective economic solidarity, improved work ethic, increased economic
independence, and equality of opportunity for the majority of poor people. Eighth,
the development of business networks that will strengthen access to raw
materials, capital and marketing.
H.
Zakat Institution Development Constraints
Currently
the role of zakat institution is necessary for improving the welfare of society
although there are a number of obstacles. As these constraints, among others,[24] First,
there are still people who understand that charity is not an obligation and its
implementation can be ensured. Second, zakat is sometimes equated with
the legitimacy of the tax that made most people to pay zakat. Third, in
Indonesia has many charity institutions, but these institutions seem less
effective to accommodate sources of zakat. Fourth, the existence of
zakat law at this point has not been fully implemented.
I.
Zakat Institution Development Strategy
The
strategies that can be done to address these constraints, among others,[25] First,
zakat needs to be disseminated not only to the regions only religious. Second,
the emergence of the tendency of zakat equated with taxes due to lack of
awareness of the essence of charity. Third, coordination between zakat
institutions need to be improved. Fourth, the existence of laws that
have made the government to provide opportunities for people to open as many
charity institutions.
J.
Wisdom of Zakat in Islam Community Life
Zakat
is a worship in the
area of the treasures of wisdom and benefits were great and noble, both with
regard to those who tithe (muzakki), recipients (mustahik),
issued their zakat treasure, as well as for society as a whole.[26]
Wisdom
and benefits, expressed by Didier Hafidhudin in his book, are as follows:[27]
First,
as the embodiment of faith in Allah SWT, grateful joy, cultivate a noble
character with a sense of humanity, disregarding the miserly, greedy and
materialistic.
Second,
because charity is a mustahik
rightful authority,
then zakat serves to help, assist and nurture them, especially the poor,
towards a more prosperous life and better.
Third,
as a pillar of the charity together (jama'i) between the rich and the
affluent fortune jihadists who all his time used to strive in the way of Allah.
Fourth,
as one source of funds for construction of facilities and infrastructure to be
owned by Muslims.
Fifth,
to promote business ethics that is true, because charity is not a dirty
cleaning treasure, but expend part of the rights of others, from our property.
Sixth,
from the development of the people's welfare, zakat is one of the instruments
of redistributing income.
Seventh,
the encouragement of Islamic teaching’s
are so powerful to those who have faith to tithe, give to infaq, and
charity, shows that Islam encourages Muslims to be able to work and strive, so
it has a property that is on the side can meet the needs of themselves and
their families.
Conclusion
Effective
management of zakat and the role of the institution of zakat in Indonesia cannot
be separated from its role as charities, utilize and distribute it in a
professional manner, and overall the elements present, the government is
providing protection and security for muzakki, mustahik, fund-mile
charity, also for the manager fragmentary institutionally (entity or
institution) is able to cooperate among their supervisors.
Daftar
Pustaka
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Perekonomian Modern, Jakarta: Gema Insani, 2002.
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bin Umar, Shahih Muslim Riyadh: Daar el-Salam, 1419.
Juwaini, Ahmad, Pintu-Pintu
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[4] Mislanya, dalam hadist riwayat
Muslim dari Abdullah bin Umar, Shahih Muslim (Riyadh: Daar el-Salam, 1419), h.
683.
[7] Mu’jamul Wasith, Juz I, dalam Fiqh
Zakat, Yusuf Qardhawi, Terj. Salman Harun dkk, Cet. VI, (Bogor: Pustaka
Litera Antarnusa, 2002), h. 34.
[9] Sulthon Ibn Muhammad Ali Sulthon, az-Zakat:
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[10] Monzer Kahf, The Principle of
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[18] Rahman, Afzalur, Economic
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[26] Qadir, Abdurrahman, Zakat dalam
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82.
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