STRENGHTENING AND SOCIALIZATION OF LOCAL ZISA
( ZAKAT, INFAQ, SADAQAH, AWQAF) INSTITUTION FOR
POVERTY ALLEVIATION IN INDONESIA
Agung WIcaksono, Ike Novitasari
Agriculture Faculty
Brawijaya University
JL. Kertosariro 3, Ketawanggede Malang East of Java, Indonesia
Email: agung.wicaksono62@yahoo.com , ike_novitasari93@yahoo.com
Poverty Alleviation and Islamic Economics & Finance:
Current Issues and Future Prospects
Durham University
UK
1
STRENGHTENING AND SOCIALIZATION OF LOCAL ZISA ( ZAKAT,
INFAQ, SADAQAH, AWQAF) INSTITUTION FOR POVERTY
ALLEVIATION IN INDONESIA
Agung Wicaksono:, Ike Novitasari
Agriculture Faculty
Brawijaya University
ABSTRACT
Poverty is an issue that faced by countries in the world, including Indonesia. Indonesia
poverty rate fluctuated over the last ten years (2002-2011). The number of poor in 2011 are
12.49% or 30.018.930.000 people. All forms of government policies has been done to
overcoming the problem of poverty, but all is not significant results. In other case, Indonesia
is the largest Muslim country in the world, with precentage 12,9% and 202.867.000
population. Percentage of Population that is Muslim in Indonesia as much as 88.2%. Based
on this reality, began to appear Zakat as the best solution, zakat have been made the best
issue to poverty alleviation. But zakat as a solution is still not able to alleviate poverty in
Indonesia until now. The large potential zakat in Indonesia are not able to be collected in full
(100 trilion rupiahs) , but zakat which is accumulated just 1.5 trilion rupiahs (1.5 %).
Indonesia have 600 kind of Charity Institution which is divided by two kind are State ZISA/
BAZNAS and Private ZISA/ LAZ, each institution is still divided in some level based on area,
like province and regency/ city. Number of institutions that many are not balanced by the
number of people to pay Zakat. So that, this paper aims offer solutions to strenghtening and
socialization of Local ZISA ( Zakat, Infaq, Sadaqah, Awqaf) Institution regency/ city in
Indonesia. Strengthening Zisa institution will do the programs with maximum, and the more
people believe in the performance of ZISA Institution. Socialization ZISA continuely can
collect zakat to the maximum, added with other charities such as infaq, sadaqah and awqaf.
According result of three research in three big city in Indonesia found which the
strengthening and socialization are needed for increase the fund of charities or ZISA (zakat,
infaq, sadaqah, awqaf). This research conclude that for supporting poverty alleviation in
Indonesia, an innovative system of ZISA is needed for strengthening and socialization its
program in order to increase fund raising, such as reward, ZISA newspaper, and monthly
meeting.
Key Words: Strengthening, Socialization, ZISA Institution, Regency/City
1.Introduction
Poverty is an issue that is still faced by countries in the world. The problem of poverty
is usually characterized by unemployment, underdevelopment and the eventually rise to
inequality. In many cases poverty initiated from a lack of access to productive labor on
employment available. In Indonesia, poverty is a threat that has existed since Republic of
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Indonesia was established. Crisis monetary in 1997 exacerbated the already poor conditions
there before. Since this crisis into the gate of all problems. In the development of the crisis
finally brought adverse impact on the Indonesian economy. Inflation surged to a higher level,
the effects are the prices of basic necessities be proportional to inflation is happening. In the
end the price exceeds the purchasing power of some communities in Indonesia.
This is where the poverty rate in Indonesia is more swollen.
Table 1. Number and Percentage of Indonesia's poor 2002-2011
Number Year Number of Poor (000) % Poor
1
2002
38 400.00
18,20
2
2003
37 300.00
17,42
3
2004
36 100.00
16,66
4
2005
35 100.00
15,97
5
2006
39 050.00
17,75
6
2007
37 168.30
16.58
7
2008
34 963.30
15.42
8
2009
32 530.00
14.15
9
2010
31 023.40
13.33
10
2011
30 018.93
12.49
Source: Badan Pusat Statistik (Central Bureau Statistics) Indonesia
Indonesia poverty rate fluctuated over the last ten years, but tend to decrease“Poverty
and Town Alleviation” (P2KP), “Direct Cash” (BLT), subsidized rice for the poor (Raskin),
and other assistance. However, the these efforts can not provide a significant impact, because
the incentives like BLT just as consumer and as a moment of pleasure will result in poor
people's dependence on aid, when the expectations of the program is not like that.
Table 2. Countries with the Largest Number of Muslims
Estimated 2009
Percentage of Population Percentage of World
Country
Muslim Population
that is Muslim
Muslim Population
Indonesia
202,867,000
88.2%
12.9%
Pakistan
174,082,000
96.3
11.1
India
160,945,000
13.4
10.3
Bangladesh
145,312,000
89.6
9.3
Egypth
78,513,000
94.6
5.0
Nigeria
78,056,000
50.4
5.0
Iran
73,777,000
99.4
4.7
Turkey
73,619,000
~98
4.7
Algeria
34,199,000
98.0
2.2
Morocco
31,993,000
~99
~2
Sources: Pew Research Center’s Forum on Religion & Public Life • Mapping the Global
Muslim Population, October 2009
In other case, Indonesia is the largest Muslim country in the world (Table 2.), with
precentage 12,9 % and population 202.867.000. Percentage of Population that is Muslim in
Indonesia as much as 88.2% . Although Indonesia is the most muslims people in the world,
but actually it has high poverty number. According World Bank (2012), the population below
poverty line are 17,80% with 29th in the world. GDP’s Indonesia is 707 billion (us$) with
rank 18 in the world (IMF, 2011). Consequently, muslim people become main target for
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development the Indonesia economical. While, the policy from goverment is not accordance
with islamic and not effective. The policy like tax, according World Bank (2012) there are 52
types of taxes that collected in Indonesia. So many kinds of taxes that very burdensome for
the people especially the Muslims. Moreover distribution tax is not reality, recent in
Indonesia cases of political, corruption and basically taking people's money from taxes. So
that the poor people are taxed, while the target of the tax was not implemented for the benefit
of the people, especially the poor people.
Some expert of economic in some countries have enhanced zakat for poverty
alleviation. Zakat has several meanings according to literary term; it means blessing, growth,
development, purity, and neatness. The scholars of Islam (ulama) define Zakah as the part of
property with certain requirement that Allah SWT requires to the owner to give to the proper
person to have it with certain requirement (Sadeq, 2002).
Zakat as an alternative source of funding, zakat funds if collected and managed
properly, could be used to create a pull of funds which can be used in financing development
activities and can replace government expenditures. In Bangladesh, Zakat funds could have
contributed up to 21% of the Annual Development Plan (ADP) in 1983/1984 and up to 43%
of ADP in 2004/2005; this amounts to TK.30,683 million in 1983/1984 and TK. 220,000
million in 2004/2005.14 In developing countries such as Bangladesh, foreign aid from donors
contributes a significant portion of the development budget. If Zakat funds are properly
managed, these funds could replace foreign aid and therefore significantly reduce the debt
burden. (Hassan and Khan, 2007)
In the Arabic language, the word Awqaf literally means hold, confinement or
prohibition. In the Islamic system, Awqaf is a perpetual charity that means holding certain
property and preserving it for the confined benefit of certain philanthropic purposes.
Although Awqaf applies to non-perishable properties like: fixed property, land or buildings, it
can be applied to cash money, books, shares, stocks, and other assets. The concept of Awqaf
is a well-practiced phenomenon in recent times in both the Muslim and non-Muslim world. In
North America, such Awqaf institutions are rendering a wide range of services by providing
religious education, community services and maintenance of the Mosques (Kahf, 1993)
What is problems in Indonesia, Indonesia is biggest muslims in the world. But, in the
fact Indonesia can not collection the biggest calculation of zakat and other charities. In fact,
satisfaction with the service, will encourage the muzakki behavior in conducting Zakat in the
form of a commitment to the Amil zakat institutions as the top choice as the place in
conducting zakat, and invite others to do zakat.
The potency just theory, in reality Indonesia can not enhance the potency if is not
overcoming. Ahmad Juwaini (2008) in his article stated that One of the reasons why zakat in
Indonesia has not yet been carried out and managed optimally is because there are still many
incorrect perceptions on zakat. The false perception is inherited from traditional
understanding that does not based on the full understanding of zakat. Beside those incorrect
perception, those are also at least 3 major problem, faced by the Zakat Collection Institution,
According to the article written by Salahuddin El Ayyubi (Republika : 25 Aug 2011), those
problems are: (1) most of those institutions are new player and still looking for formation and
instutional structure, (2) some of Amil Zakat (Zakat Collector) does not make this job as a
profession or carreer choice, but only as a side job or part time job. It causes less
professionalism in carrying out the job. (3) (Zakat Collector) does not understand the
importance of a system in an organization performance.
Actually, the main problem is socialization about ZISA ( Zakat, Infaq, Sadaqah,
Awqaf) to resident, eventhough many programs is done but if the people doesn’t know about
ZISA is like zero. Based on reality, it takes a real solution to spread information about ZISA
Institution in residence/ city in Indonesia. This paper aims to optimizing or strenghtening the
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Zakat, Infaq, Sadaqah and Awqaf institution (ZISA) in local area in Indonesia with strategic
step of ZISA Socialization, so the distribution of the money evenly and institution can
regulate their independent institute of ZISA.
2. LITERATURE REVIEW
2.1. The Poverty Definition
Poverty is usually meant to be deprivation of wellbeing, and basically there are many
factors that cause it and various approaches to explain the concept. Basu, 1984 stated that
poverty is close to the condition whereby poor are weak and vulnerable to hostile factors and
events beyond their control. Again, poverty is characterized to be persistently in what
referred to as the vicious circle of poverty.
Emil Salim gives similar definition; poverty is the lack of income to fulfill the proper
standard of living (Ala, 1981: 1-3) Robert chambers (1987) clearly explain about the
complete definition of poverty according to the reality and conceptually. The point of poverty
is deprivation trap, it is consists of five aspects, they are physical weakness, exclusion or
isolation level, susceptibility, and desperation.
From those aspects, susceptibility and desperation should have more attention.
Susceptibility is considered as the capability of the poor family to prepare something in
emergency reaction and usually make poverty rackets. Desperation is analogized as pressing
and cheating for the authority’s interest to the poor family and its usually seemed as help.
Gunawan Sumodiningrat (1998) said poverty is classified to five kinds; they are two
kinds based on income level and three kinds based on the causal factor, namely :
First, absolute poverty is described when income level in under poverty line or the
amount of income is not enough to fulfill the minimum life needed. Thus, absolute poverty is
counted by incapability to prepare daily needs, food and clothing, healthy, and education. The
real consumption quantitatively based on the base year is declared with currency so that
World Bank decide the poverty line is $50 per capita per year (village) and $75 (city).
Second, relative poverty is described when income level is over the poverty
line, but still poorer than any other society group. It is declared with national income
presentation, which is earned by population with certain income degree and compared
with population proportion and other income proportion.
Third, natural poverty is the poverty that is caused by natural factor such as the
different of, age, healthy, geographical location. They do not have proper resources both
human resources, natural resources, and other developing resources.
Fourth, cultural poverty is the poverty that is caused by the different of custom and
tradition, work ethics, etc. it is referredt to the individual’s behavior that is caused by life
style, life habitual and culture. This society is difficult to participate to raise their standard of
living, to make a changing and to develop.
Fifth, structural poverty is the poverty that is caused by human brand factors such as
inequitable of productive distribution asset, discriminatory of economic policy, collusion –
corruption, and economy arrangement which beneficial to the certain society group.
Sometimes it is called pauperization, because it is caused by
intentionally factors.
2.2. The Definition of Zakah, Infaq, Sadaqah, and Awqaf
Zakah is “that portion of a man’s wealth is designated for the poor” (Sayyid sabiq,
1991, p.1). it is also defined as, “ a compulsory levy imposed on Muslim so as to take surplus
money or wealth from the comparatively well-to-do members of the Muslim Society and give
it to the destitute and needy” (Zaim, 1989, p.101). again, economically, Zakah in theory will
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result in economic prosperity as Zakah is paid from those who have surplus , to the poor. So
that, this will improve and enhance the poor’s purchasing power which may lead to a higher
demand on goods (Ahmad, 1977,p.80).
Metwally (1983) also stated that the Zakah disbursement has the ability to increase
consumption since the marginal propensity to consume of the Zakah payer is lower than the
Zakah recipient, so that increasing the purchasing power parity of the poor. Consequently, in
Islam transfer payment, from the wealthy to the poor for the purpose of redistribution of
wealth and income in the society has been taking a central principle in building the Ummah.
Furthermore, redistribution concept is also established that the Quran and the Prophet act
(Sunnah) do have overwhelming evidences which indicate that Islamic system do not
recognize and like any form of concentration of wealth or income in a few hands. Zakah has
several meanings according to literary term; it means blessing, growth, development, purity,
and neatness. The scholars of Islam (ulama) define Zakah as the part of property with certain
requirement that Allah SWT requires to the owner to give to the proper person to have it with
certain requirement (Anshori, 2002).
According to Lisan al Arab the term Zakah is pure, grow, and laudable, this term is
used in Al Qur’an and Hadist (Qardhawi, 1999:34). Zamakhsyari said in Al Faiq chapter 1
page 536, Zakah based on fiqh term is certain amount of property, which is obligated by
Allah to be distributed to the right people beside the obligation to distribute the property in
certain amount (Qardhawi, 1999:34).
The root words of the word Infaq are having the meaning of that particular tunnel,
whose, both ends are open. On this base, its meaning from economic point of view is to spend
the wealth, or to open it, or finish it (Pervez 1987) and each type of pious spending is
included in it (Siddiqui 1996).
Jurists agree that the law of shadaqah is sunnah. Besides, they agree that in certain
conditions, shadaqah becomes forbidden, such as in a case when the Moslem offering
shadaqah knows exactly that the receiver will benefit the giving for immoral activities.
Shadaqah becomes obligatory when a Moslem meets someone being in a serious famine so
that his soul is threatened, whereas the Moslem is the first person coming and having food
exceeds his own needs. Shadaqah also becomes obligatory when a Moslem promising that he
will give shadaqah for a person or an organization. According to Islamic jurists, shadaqah attatawwu’ differs from zakah. Shadaqah given in secret is better than that given in open or that
given with notice to other people. In Hadist reported by Abu Hurairah is explained that one of
seven people Allah will shade on the day when there will be no shade except His is a person
who practices charity so secretly that his left hand does not know what his right hand has
given (Qur’an 3: 92).
From the Sharia (Islamic Judicial) point of view, a Waqf may be defined as holding
an asset and preventing its consumption, for the purpose of repeatedly extracting its usufruct
for the benefit of an objective representing righteousness/philanthropy. Hence, as long as its
principal is preserved, the Waqf is a continuously usufruct-giving asset. Preservation of
principal may result from its own nature as in land or from arrangements and conditions
prescribed by the Waqf founder. This definition covers perpetual Waqf and the Waqf
thatremains as long as its asset lasts, i.e., for the beneficial life of the assets
(Akgunduz,1996;216).
3. METHOD
Type of Data
The type of data in this study is Secondary Data, Secondary data were obtained from
the literature relevant to the object of study. Secondary data includes a thorough discussion,
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journal, research, etc about poverty and charity that occurred in Indonesia and some other
countries object.
Data Collection Method
Method of data collection the Research Library by study the theory of literature and
results studies relevant to the this study.
Data Analysis Techniques
This study used data analysis technique that is Interactive Analysis, which consists of
three phases: data reduction, data presentation, and verification/ conclusion, as an interrelated
process, while at the before, during, and after data collection
Characteristic of Research
This research is descriptive-qualitative, meaning study sought provides an overview
of the implementation and management of zakat by BAZNAS (State ZISA) and LAZ (Private
ZISA) Regency/ City in 3 major cities in Indonesia, Yogyakarta, Semarang, and Jambi and
the constraints it faces, presented based on the results if the data obtained.
4. RESULT AND DISCUSSION
In order to assess potential Zakah in alleviating poverty, we need to quantify in terms
of the number of the poor in an economy. Subsequently, we need to calculate the funds
required to uplift the poor out of poverty. Then, we would calculate the potential amount
Zakah than can be collected in the economy. Finally, the scope of Zakah for alleviation
poverty could be looked at comparatively from the funds needs for poverty alleviation and
the possible Zakah proceeds over particular term. According research done by Habib Ahmed
(2004) that he came out within crosscountry analysis and trying to measure poverty through a
certain poverty line. Thus, a simple method has taken to estimate the minimum amount
needed to bring the poor above the poverty line. So that, Ahmed has divided into two groups,
namely the poor in group one, receiving 1US$ per day and assuming it directly would be
transferring to individuals in that group. Likewise, the difference treatment is given to the
another group, group 2 which is transferred 2 US$ in order to bring it up poverty line.
Accordingly, to make clear that how far generating income is able to mitigate poverty, we
also need to compute the percentage of GDP required.
In recent years in Indonesia, issues related to the concept well as the implementation
of zakat religious obligation of zakat individually or as a component of public finances is
very popular. Laws of Republic Indonesia Number 23 Year 2011, on Management Zakat
becomes stronger legal protection in the management of zakat in Indonesia, in an effort to
support the fact that Indonesia is a country that muslim resident largest in the world, ie, the
amount of 80% of the approximately 220 million people Indonesia is a Muslim population of
180 million (Eri, 2008) which has obligation of good practice regular charity and zakat tithes
treasure. This condition is should be a tremendous potential zakat related to the effort
collecting zakat could be 20 trillion up to 100 trillion (Fadilah, 2012).
With many establishment amil zakat institutions now number 400 LAZ (Fadilah,
2012), can be used as an alternative for people in zakat funds in addition to the Board Amil
Zakat account 50,956 (Fadilah, 2012). Additionally Amil Zakat institution can ultimately be
expected as a medium to bridge the achievement potential of zakat in Indonesia.
estimated there are about 600 LAZ have good standing and mosque-based company that is
not registered or not at Foz (Fadilah, 2012). However, the development of zakat institutions
(BAZ / LAZ), until now there has not been accompanied by public interest to pay Zakat on
the Zakat institution. This is influenced people knowledge about Charity Institution and
socialitation from government. It is very unfortunate because how much potential zakat in
Indonesia, which only reached 1 trillion (Fadilah, 2012), if not managed properly.
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Indonesia has two kinds of Charity Institution, BAZNAS (Badan Amil Zakat
Nasional)/ State ZISA (Zakat, Infaq, Sadaqah, Awqaf) and LAZ (Lembaga Amil Zakat)/
Private ZISA (Zakat, Infaq, Sadaqah, Awqaf). Commonly, State ZISA/BAZNAS have three
level: (1) Centre State ZISA/ BAZNAS, (2) , State ZISA/ BAZNAS Province, and , State
ZISA/ BAZNAS City/Regency (Undang-undang Republik Indonesia Nomor 23, 2011).
Moreover Private ZISA/LAZ spread in all of Indonesia, it effect people confuse distribute
their zakat, infaq, sadaqah, and awqaf.
4.1 Analysis of The Results from Previous Researches
Accumulation and Distribution of Zakat in Bantul, Sleman, and Yogyakarta
City/Residence
Subject charity funding comes from the muzakis anywhere, the majority of BAZNAS
in Yogyakarta take on a policy prioritizing the Civil Service in the district / municipality,
respondents in this connection at 93%. A small percentage of respondents added that there
have been attempts to solicit funds from outside the civil service charity, but many obstacles
encountered. On regulation (policy) District Government / Municipalities to maximize the
collection of zakat, the data showed that the new district of Sleman and Bantul who has
issued written policies such as regent for the circular collect zakat from civil servants, while
the city of Yogyakarta yet. Policy on socialization Fiqh of Zakat, Zakat Law, and Circular
Regent has been done but also acceleration and pemerataannya less, it is seen from a new 5 to
10 times from socializing if averaged three districts/ cities, but BAZ has a long established,
and the Law of zakat has aged nearly 10 years. With the conditions as mentioned above, may
also be a cause of the lack of public servants and tras not optimal results charity fundraiser.
Table 3. The following collection tracking documentation Zakat in three residences/ cities
2004
2005
2006
2007
Bantul
Rp. 27.506.745
Rp. 71.790.050
Rp. 47.810.650
Rp. 63.540.730
Sleman
Rp. 176.453.545 Rp. 190.507.870 Rp. 289.530.585 Rp. 804.439.369
Yogyakarta
Rp. 97.675.500 Rp. 100.055.545 Rp. 140.000.000 Rp. 205.280.000
Source: Sularno, 2010
Regarding the target recipient (mustahiq) zakat, generally BAZNAS residence/city in
three districts / cities based on the provisions of the Quran (Surat al-Tawbah verse 60), which
is directed to asnaf / group of eight, but also taking into account the objective conditions,
because not all areas have eight asnaf it. In all districts/cities puts the needy and poor in the
group who obtained the percentage largest, between 30% to 60%. Subject distribution of
zakat that is productive, ever pursued in the district of Sleman and Bantul, which is
manifested in the form of working capital and be briefed on their use, as well as carried out in
collaboration with the management assistance ta'mir mosque, but the implementation is
lacking sauai with harapan. Control Zakat, aims to the utilization of the productive is not
mandatory for Bazda, for things as consumer still allowed, but in the future it should be
pursued more in order to be truly productive, so hopefully this year mustahiq muzakis turned
into next year.
As a form of accountability for the performance BAZNAS residence/city government
and the public, especially all muzakis, researchers obtained data Bazda that all institutions in
the three districts/ cities do reportingabout the results of the collection and distribution of
zakat once a year and report to Sleman and Bantul audited internally by supervisors, while
the city of Yogyakarta, has not been done. The report also disseminated to various agencies
in order to read and response by all muzakis (civil servant) (Sularno, 2010).
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PKPU (Posko Keadilan Peduli Umat) and DPUDT (Dana Peduli Ummat Daarut Tauhid),
Semarang
Semarang has a great potential in charity funding, there are two charities/ Private
ZISA adopted by the government semarang, that are PKPU (Posko Keadilan Peduli Umat)/
and DPUDT (Dana Peduli Umat Darurat Tauhid). Zisa distribution mechanism in accordance
with the DPU DT and PKPU program that includes education, humanitarian, social and
economic empowerment mission. However, not all poor people get help. Zisa business
profile recipients are traders, handicraft, printing, tempeh makers and farmers. whereas many
other poor people who are more in need. This impact it is still there in the distribution Zisa
wrong target of 87.5% when using the criteria of BPS/ CBS poverty and 37.5% if use criteria
of the World Bank (Pujiyono, 2010)
Zisa has great potential to be developed, for example by a simple assumption potential
PKPU calculate zakat money only for the city of Semarang is Rp. 232 526 400 000. Based
version PKPU, the potential zakat is calculated using the assumption of 30% of the total
Muslim population of the city of Semarang are mustahik and each will spend zakat amounted
to Rp. 1,000,000, so the potential zakat can be obtained is Rp. 232,526,400,000. Potential
will be even greater if all kinds of charity included in of the form gold, Fitrah Zakat,
agriculture, findings, and commerce (Pujiyono,2010). Infaq, sadaqah, awqaf actually will add
umber of fund accumulation, because from this assumption withouth Infaq, sadaqah, awqaf.
BAZNAS Jambi and LAZ RSIM Jambi
All respondents (100%) knew the meaning charity and know that zakat is obligatory
paid. Most of them (94%) know how to calculate the zakat fitrah. In contrast, little is know
how to calculate Zakat Maal (1.33%), Zakat Profession (28.67%) and Zakat Trade (1.33%).
Generally people have heard about charities institutions (82%), they also know about
BAZNAS existence through the Department of MDD and the Mayor's Office, as well as
posters activities giving tithes every year in the Great Mosque of Al Falah. however
still fewer (35%) were aware about LAZ RSIM. Generally they LAZ aware of RSIM
Billboards / Billboard wearing Icon of Governor Jambi Drs. H. Hasan Basri Agus installed in
some Road protocol in the city of Jambi. Very few people know where the second office of
this institution. Only 14% who know where the office of LAZ and 34% were
know where the office BAZNAS.
Generally respondents distribute zakat directly to the family and relatives (46%), to
orphanage (18.67%), to the beggar on street (13.33%), and box of charity (5.33%), only
11.33% of the channel zakat through zakat institutions rose some of them as civil servants (to
BAZNAS through payroll deduction Direct) and the employees who have cooperation with
the Institute of Zakat. Moreover people are aware that funds they provide can only be used
for consumption (92%) very few (4.67%) were oriented the provision of funds for the
purpose productive economy in the form of aid capital. Due to the amount of zakat, infaq and
alms distributed directly so that the amount can not be accumulated to form capital strength
for the recipient charity (mustahik) (Wediawati, 2012)
Socialization is A Fundamental Problem is often Overlooked
Based on the above research can be seen a clear distinction between state programs
ZISA/BAZNAS and Private ZISA/LAZ. Eventhough not in the same city, but the description
is able to demonstrate lack of zakat distribution mechanism or collecting in residence/city.
Difficult input datas Private ZISA bacause not all of this Institution registered in BAZNAS.
This is due to the absence of a definite partnership between BAZNAS and LAZ in
residence/city. Moreover, between LAZ like PKPU and DPUDT there is competition to
9
wrest the mustahik. BAZNAS residence/city just control the civil servant salary, like result
from Yogyakarta, Bantul, and Sleman. More easy to see that there is no attention to the noncivil servants. Because the scope is basically done only on civil servants, and it is a
profession zakat only without other kind of Zakat. Control on LAZ residence/city are not
done correctly, so that the data collected from mustahik also not appropriate.
Beside that, LAZ residence/city in Semarang do all programs without involving
BAZNAS. Everything works itself both of PKPU and DPUDT, as proof of the enormous
potential not realized. Accumulation of charity don’t maximum, in addition distribution of
fund there are many mistakes until 87,5 %, it caused no definite datas of muzakki.
Cooperation between State ZISA/ BAZNAS Institution and Private ZISA Institution of city/
regency have to be occured, it can impact for programs BAZNAS and LAZ. Main problem is
socialization, most of the institustion just arrange programs without understanding the main
step. Some socialization had been done from each BAZNAS and LAZ. Socialization is done
just once or twice not subsequently, although some BAZNAS and LAZ include socialization
as their program, actually this is not effective without cooperation.
About Jambi city which mustahik most of them doesn’t know certainly about zakat,
infaq, sadaqah, and waqaf. That mean the socialization about charity still low, needing
cooperation between BAZNAS Jambi and LAZ RSIM to control all of potential mustahik.
Same with cases above, the jambi case about socialization and integration between BAZNAS
regency/ city and LAZ regency/ city.
4.2 Cooperation Direction between State ZISA Institution and Private ZISA Institution
of City/Regency
.
Figure 1. Working Limits between State ZISA Institution and Private ZISA Institution of
City/Regency
Private ZISA of City/Regency1
State ZISA of
City/Regency
Private ZISA of City/Regency2
Private ZISA of City/Regency3
Regulator
Private ZISA of City/Regency....
Operator
Operator
Policy
Source: Arrange by Writer
The problems have to be overcoming, therefore arranged a program which cooperation
between BAZNAS and LAZ regenct/city. Moreover, step by step of socialization give way
for people to pay ZISA ertainly. Essentially the task of BAZNAS and LAZ is same, but based
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on government regulation both have different position in Zakat regulation. State ZISA/
BAZNAS City/Regency is lowest institution from government. It make easy if ZISA
regulation is controlled directly by State ZISA and Private ZISA, and centre of State ZISA/
BAZNAS just control and can’t distribute the fund directly. The main function from State
State ZISA of City/Regency are as regulator and operator. State ZISA of City/Regency as
regulator is control all of programs and activities of Private ZISA of City/Regency. Private
ZISA of City/Regency consists of many institutions, more than three institutions. Therefore,
each Private ZISA every month always give report to Private ZISA as regulator.
As operator, state ZISA and Private ZISA must implement the policy together. In order
to regulation or policy can be executed wisely. Figure 1. explain how postion both of
institutions. State ZISA of City/Regency position higher than Private ZISA of City/Regency,
finally the direction of task is different and it can avoid wrest of Mustahik. Some cases, wrest
of mustahik occur between Private ZISA of City/Regency because one city have more than
one Private ZISA of City/Regency. State ZISA of City/Regency can give limit and space
each state ZISA to develop and organize their self based on Undang-undang Republik
Indonesia Nomor 23 Tahun 2011 (Laws of Republic Indonesia Number 23 Year 2011). The
certainty of the role between LAZ BAZNAS and create programs that do the maximum,
including socializati.
Strategic Step of Socialization about ZISA (Zakat, Infaq, Sadaqah, Awqaf)
The need for strategic steps to disseminate to the public charity, is as follows:
1. Integrated Cooperation Between BAZNAS residence/ city and LAZ residence/ city
This is an important primary step in developing a program, the division of tasks as
described earlier. The cooperation based on the principle regulator-operator.
2. Socialization Each Head of Family by BAZNAS residence/ city and LAZ residence/ city
together.
Figure 2. Strategic Step of ZISA Socialization
BAZNAS
LAZ
District
Civil Servant
Head of Family
Non- Civil Servant
s
Zakat
Infaq
Sadaqah
Awqaf
ZISA Newspaper
Monthly Meeting
3 Monthy
Source: Arrange by Writer
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Reward The Best Village
This can be planned according to the number of head of a family and their families
brackish residence/ city. The mechanism of socialization is explained in figure 2, from the
city to the district, from district to village heads, village heads to every household, each
groove socialization accompanied BAZNAS as regulator. The first BAZNAS and LAZ
Socialization provided include, first charity appeal as a liability, and infaq, sadaqah, waqf as
sunnah. The second way of calculating nishab and haul any kind of charity. Third, data
collection income of families, individuals and the religion. Socialization include explaination
abaut law of zakat, and some LAZ in order to people certainly understand about zakat, law,
and program from BAZNAS and LAZ.
The next socialization explain the lack of system and share the problems. This step
occur once a month and subsequently. This meeting including head of family, BAZNAS and
LAZ. Socialization is not only done once, but continued that the program can be run with
either. The second socialization is ZISA Report, this is like small newspaper and contains
about financial report each LAZ and BAZNAS, the new program, and others. People such as
the results of the research have not trust less performance of LAZ, therefore with all program
reports and financial reports will increase the willingness of the channel by LAZ. ZISA
newspaper published by BAZNAS residence/ city every 3 months.
The last project is reward, award given to the most active village pay ZISA (Zakat,
infaq, Sadaqah, Awqaf) and the best LAZ do the program for poverty Alleviation. The
reward is given by BAZNAS residence/ city every year, in order to performance of LAZ
residence/ city will increase every year. Reward to the best village aims increase
accumulation of ZISA (Zakat, infaq, sadaqah, awqaf). This program is simple, but can
control all of citizens in one regency/city.
Civil servant and non-civil servant is divided because regularly civil servant pay the
zakat trough BAZNAS regency/city. In addition non-civil servant such as farmers,
entrepreneurs, and other subject can pay ZISA trough LAZ regency/city. They can choose
which one of LAZ thew believed, because all of financial and program in LAZ can be audit
by BAZNAS regency/city. Law of Zakat (UU. N0 23, 2011) arrange and explainall all about
zakat and punishment for people avoid to pay zakat, because it is obligation. In other way, in
this regulation there is no subject for infaq, sadaqah, and awqaf. Therefore added regulation
trough BAZNAS and LAZ can accept charity from non-moslem. The fund from non-moslem
can be applicated for non-moslem program include the poor non-moslem.
5.
CONCLUSION
Based on the three research which have relation each other, the main problems is
performance of State ZISA/BAZNAS regency/city and Private ZISA/LAZ regency/city and
knowledge or socialization about ZISA (zakat, infaq, sadaqah, awqaf). Program for
overcoming that problems trough Strenghtening and Socialization of Local ZISA ( Zakat,
Infaq, Sadaqah, Awqaf) Institution in every regency/city.
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