02 November, 2016

Awaken The Power of Zakat Indonesia

Islam is enforced through five main pillars known as the Five Pillars of Islam. The main foundation of Islam consists of the Shahada, Salat, Zakat, Fasting and Hajj. Zakat is the Islamic teachings that had colored the historical development of Islam since the time of Prophet Muhammad, to the generation of Companions and the caliphs afterwards. Caliph Abu Bakr Siddiq has proclaim war to the Muslims who disbelieve give charity. While the Caliph Umar Bin Khattab has developed Baitul Mal as a means of financial management of zakat and Muslims.

Zakat been proved to have been an important factor in overcoming poverty. As had happened at the time of Caliph Umar Bin Abdul Aziz, so that in a short time has been able to eradicate poverty. When it barely found more poor people who are eligible to receive zakat. The successful management of the economy and the maintenance of zakat, so that the zakat had difficulty to be distributed, because everyone was no longer worthy to receive zakat.

Zakat as an economic resource great nation will always be present with its power when recognized and managed appropriately. But the Muslims never relent, due to misunderstanding and does not manage it well. Misunderstanding zakat caused zakat is not redeemable made and distributed appropriately. While the management of zakat are individualistic and momentarily causing zakat can not be mobilized and utilized in order to fund the strategic purposes of the people. Be zakat like never show the beauty in the midst of the Ummah. Zakat like a big giant that is still in a deep sleep, although've been stretched but its impact has not been significant.

Based on calculations and surveys, the real potential of zakat in Indonesia has a large number. As the results of the survey zakat potential codected by BAZNAS and IDB in 2011 states that the zakat potential in Indonesia reached IDR 217 Billion per year. The figure shows that the power of zakat in Indonesia is very large. Many things can be done to help and improve the life of people with zakat funds for it. Not to mention the potential for very large institutional zakat, which can be used as a network care and poverty alleviation.

By being aware of the magnitude of the potential power of zakat in Indonesia, then all components of Indonesian Muslims must perform various steps in order to optimize the strength of such charity. All the elements of interest of zakat in Indonesia should be shoulder to shoulder to take steps in order to awaken the power of zakat Indonesia.

Increased Mobilization of Zakat
So far, Muslims in Indonesia have been working to implement the obligation to zakat. In general, that is understood by Muslims in Indonesia is the payment of zakat was limited to payment of zakat were fulfilled in Ramadan until before the Eid prayer. Still many Muslims who neglect to pay zakat (Mal). Scope of zakat is understood Muslims also generally are treasures such as formally in classical fiqh. Many Muslims who have income and wealth have been qualified zakat obligations, but are reluctant to pay their zakat. There are some people who did not know that in his property have obligation of zakat, there are also those who simply neglect or refuse to carry out zakat.

For Muslims who have understood the obligation to zakat, generally prefer to pay zakat on their own, directly distributed among the mustahik or the poor, they no longer distribute zakat alms to the mandate to be utilized in order to help overcome poverty. Muslims are so proud of worship zakat individually, so it is not mobilized and runs away whenever shared, without the rest, like high waves crashing on the sea which runs into a froth at the beach.

It is therefore necessary remediation efforts in order to improve the mobilization of zakat. Steps that can be taken include: Improved Law Enforcement zakat, by way of example to revise Management Act zakat (Act No. 23 of 2011), which also included sanctions for muzakki (the obligatory zakat) which do not fulfill their zakat. Given these sanctions, it is expected that more and more rich people who carry out the obligation to pay zakat. Improved Law Enforcement zakat can also be done through the implementation of the Regional Regulation (Perda) of the zakat which contains clauses sanctions for muzaki dissenter.

Another step that can be done is socialization and education about the obligations and treasures that are subject to zakat. Especially with regard to the object of zakat in this modern era. There needs to be a detailed explanation, why it is required, what foundation or argument, how is it calculated and when the time of payment. Socialization and education of this would be widespread, so that we can be sure that most of the potential muzakki has been informed about the obligations and property zakat object.

Even more important is aligned to muzakki (obligatory alms) always pay their zakat through zakat management organizations are legitimate. Paying zakat of muzakki should to Badan Amil Zakat (BAZ) formed by the government and the Lembaga Amil Zakat (LAZ) formed by people who have been confirmed by the government. With zakat mobilizationed through zakat management organizations are legitimate, it is expected that the optimization of zakat will be able to do. Due to the concentration of zakat on legitimate zakat organizations, the distribution of zakat can be seen, as well as to monitor the effectiveness of its distribution.

Of course, all of BAZ and LAZ should improve the performance of zakat management, so as to achieve a trustful and professional quality. Essentially all of zakat, either BAZ or LAZ must be trusted by the public, especially by muzakki (zakat payers).

To evoke the power of zakat in Indonesia, which also needs to be done is the institutional arrangement of zakat in Indonesia. Institutional arrangements that are already contained in Law No. 23 in 2011 and followed up by the Minister of Religion No. 333 of 2015 turned out to be not quite optimal institutional set zakat in Indonesia.

One of the fundamental weaknesses that are not adequately regulated in order zakat law in Indonesia is a regulation concerning the position regulators, operators and supervisors. Although the government has been positioning itself as the regulator, but the implementation of the regulatory function is not operating effectively. The government should be more active in making arrangements so as to create harmony and optimizing the management of zakat in Indonesia.

In the context of the setting as the operator, under the legislation, the operator function has been mandated to BAZ and LAZ. Here is the organ which conducts direct zakat management. But the existing arrangements in the Act No. 38 in 1999, still has drawbacks, such as lack of clarity and regulation of authorities relationship between BAZNAS, BAZ Province and Bazda. Another obscurity is the relationship of BAZ and LAZ. Payload existing regulations do not adequately address the relationship between BAZ and LAZ. The climax is based on the existing regulations are not set or determined who acts as a coordinator in the management of zakat in Indonesia. There should be an organization that works to coordinate the operator's zakat in Indonesia.

In the field of supervision is clearly seen that during this time, the monitoring function is not running at all. Their zakat "wild" that has the potential to cause corruption or misappropriation of zakat, no one's watching. LAZ-LAZ that have been confirmed, but its performance does not meet the standard eligibility requirements are still free and freely without supervision. Zakat behavior that violates the rules and ethics, also left without supervision at all. So the zakat supervision conditions are currently very urgent to be effected.

From the picture above, it is obvious that the institutional arrangement zakat must be done immediately. Zakat is an institutional arrangement which drain current instrument zakat from muzakki, amyl and mustahik correctly. Zakat institutional arrangement will also strengthen the function of mobilization and the creation of professionalism BAZ and LAZ. With institutional arrangement, then all operators zakat will be directed to meet a quality standard as zakat. If we wanted to evoke the power of zakat in Indonesia, then one of the steps we have to do is carry out the reform of institutions of zakat in Indonesia.

synergies Program
The third step should be taken to awaken the power of zakat Indonesia is the synergy program among the zakat. The existence of several operators zakat which has advantages and uniqueness of each requires us to mutually reinforce excellence among zakat. The Synergy program is also addressed in order to take advantage of every zakat to be able to cover the shortcomings zakat others.

The Synergy program can be done in the framework of the collection of zakat funds. As a way to regulation of the distribution or muzakki area associated with zakat management organizations the right to menggalangnya. Synergies zakat fund raising program can also be done by conducting joint promotional activities to avoid any overlapping charity campaign for muzakki same community. Or by cooperating arrangement outlets and agents zakat.

In regard to the distribution or utilization of zakat, the synergy program can be done by cooperation program implementation. Like for example in times of disaster, zakat management organizations make joint post disaster management. Creating a program with job skills training for the unemployed., Where the beneficiaries of the program can be determined from mustahik sent from each of zakat management organizations. Or synergy program can also be done by one or two agencies manage the operational management of the program, while other organizations participated in the funding of the program.

The Synergy program is the main joint activities in order to implement a strategic program of the people. Where the organization pengeloa zakat jointly guided by the scholars and leaders the people representative periodically determine what things should be done together in order to help people who need it, empowering, welfare and awaken the power of the people. Strategic programs that are colossal beings is only possible to run properly, if it involves all components of the community, especially organizations of zakat.

With the success of the synergy program, the management of zakat in Indonesia will be more effective and efficient. With the success of the synergy program, the target achievement also improving the quality of people will soon be achieved. And finally, with all the steps taken to improve the condition of perzakat in Indonesia, then the power of zakat Indonesia will be able to attend. Insha Allah !

31 October, 2016

Waqf and Its Uses in South Africa

The first known waqf in South Africa was made by a woman of slave parents  in Cape Town in the form of land that was dedicated for the building of the first masjid. This was done approximately 150 years after the arrival of the first Muslims at the Cape of Good Hope which became the resfreshing station of the Dutch East India Company.

The making of this waqf and the subsequent unbanning of Islam in SA in 1804 paved the way for the building of masjids and madressahs in the Cape Colony and later in other provinces as Muslims settled in different parts of the country, both before and after the abolishment of slavery in 1834 by the British Colonial Empire.

Today, every town, city or village has some form of waqf in the form of a masjid, jamaat khana or madressah.  Several Muslim Schools that run along within the state schooling system and which are partially subsidised by the state,  are also developed as Waqf property by the Muslim community in South Africa. Some schools have also been built or funded by the IDB (AsSalaam) or the AlAzhar Waqf from Egypt.

Some private family waqfs have also emerged eg Lockhat, Motala, HS Ebrahim as “Private family trusts” that have supported various religious, educational, and charitable causes. Several schools, madressahs, masjids, abd educational scholarships were either built or supported by these trusts. Other  “trusts”  that take care of the needs of village communities who have their origins in India eg Kholvad and Memon. These tend to be restricted only to the descendents of parents or grandparents that emigrated to South Africa from particular villages of India.

Most common waqfs in South Africa are masjids and madressahs. Beyond these there are no significant social development waqfs on a large scale. Up until 2001 there were no serious efforts towards the establishment of a public waqf.

In recent times, more awareness has been created about waqfs with the formation of Awqaf SA and the waqf institution is gaining in currency, albeit slow. The focus of Awqaf SA, on the one hand,   is on the mobilisation of waqf funds, and on the other is to fund sustainable community development projects. With regard to the latter, several communities have been identifies and funding in those areas will benefit the masjid and madressah infrastructure, learners, imams, and staff.  
Several factors may be responsible for the slow and unpopular social development waqf. Lack of qualified ulama; Lack of literature in English ; lack of learning in madressah; no public discussion or lectures in masajid or halls. Not taught as a subject or section in Universities; not promoted as apart of the Islamic financial system; the apartheid system did not allow for free purchase of land etc

However, there now seems to be an awareness that Waqf can make a difference to the lives of people. New initiatives such as Awqaf SA will certainly have a major impact on the awareness of Waqf.

Z A Cajee
Source : www.awqafsa.org.za 


21 October, 2016

Another Shariah-compliant airline rises, offers cheaper flights to Mecca

KUALA LUMPUR, April 4 — After Rayani Air, a new Malaysian airline boasting Shariah-compliance is hoping to take to the skies this November promising a premier service that caters to the religious needs of its Muslim passengers.
While Rayani Air currently services domestic routes, Waqf Airlines is more specialised. The CEO of Waqf Airlines’ operator Air-Riths Sdn Bhd Datuk Rithsman Mohamed said the airline seeks to fly Muslim pilgrims heading to Islam’s holiest city, Mecca, as well as the Saudi Arabian city of Jeddah, at subsidised, and therefore, cheaper prices.
“Even though we are offering low pricing, Waqf Airlines is not a low-cost carrier. It is very vital to portray the image of Waqf as premier and very honourable and valuable in Islam.
“We are comparable with other premier airlines and, what more, we are flying people to perform one of the very important religious tasks,” the airline told Malay Mail Online in a recent email interview.
Rithsman also said Waqf Airlines aims to be the first local airline to be certified by religious authorities as Shariah-compliant.
“As you know like halal, they have one department to certify halal, same goes to Shariah compliant. Actually that is what we go through; we are being monitored by the Islamic council to get Shariah compliant (status). Shariah compliant (status), actually you cannot just simply use, because they have the guidelines,” he toldMalay Mail Online.
Shariah-compliant to the very end
For Waqf Airlines, Shariah compliance covers all aspects of its operations, from aboard the plane to its funding.
Its crew will don uniforms that meet both Islamic modesty standards and international safety standards, and its inflight food will, of course, be halal.
The airline said it will also provide knowledge about Islam and the Haj to its Muslim pilgrim passengers as part of its inflight infotainment.
An ustaz, or Islamic cleric, will be on board and provide a short tazkirah, or religious talk, during both the outbound and return flight.
Before takeoff, the flight captain will also lead passengers in a recitation of prayers for a safe journey; prayer times will also be announced on board and the plane may even provide a small space for passengers to perform their prayers — subject to safety requirements.
The airline conceded that “total segregation between men and women may not entirely possible on board of aircraft”, but it said it will prioritise seating family members together.
Beyond ensuring compliance in its flight operations, the airline said it will have a Shariah panel to advise and oversee its compliance with Islamic laws, including ensuring its funding sources are halal, which it said will be fulfilled through legitimate loans and waqf contributions.
The airline operator Air Riths is a 100 per cent Bumiputera and Muslim-owned incorporated company formed as a joint collaboration between the project brainchild’s Perbadanan Wakaf Selangor together with Eco Riths Travel and Tour Sdn Bhd.
Air Riths, which will be operating Waqf Airlines as a charter-type licence airline, has been given the power of attorney to collect waqf funds or charitable donations from the Selangor Islamic council’s subsidiary Perbadanan Wakaf Selangor to subsidise its operations.
Waqf Airlines said it has a strategy that not only offers cheaper fares to Muslim pilgrims, but plans to give away part of its proceeds to charity at the same time, and eventually, turn into a non-profit company while doing so.

Fares, finances and charity

In a comparison schedule based on early 2015 data made available to Malay Mail Online, Waqf Airlines initially planned to offer a fixed RM3,000 for a round-trip ticket, as compared to its local competitors’ prices of at least RM3,100 that can go up to RM3,400 or more depending on seasonal demand.
While the initial price difference may not seem big, Waqf Airlines said it will continue to lower prices over time, as the public contributes more waqf funds to subsidise its operations.
With the Selangor Fatwa Council already having issued an edict approving the use of the waqf funds, Waqf Airlines’ projections show ticket prices going down to an expected RM2,700 in 2017, RM2,500 in 2018 and below RM2,000 from 2019 onwards.
For a start, Waqf Airlines plans to offer a round-trip ticket from Kuala Lumpur to Jeddah at RM2,900 inclusive of airport tax throughout the season for umrah, or Muslim pilgrimages, except during the Ramadan period.
Built into the price is a charitable waqf contribution of RM50 that goes back to Perbadanan Wakaf Selangor’s account, RM10 contribution to NGOs for humanitarian activities.
The airline also wants to channel 20 per cent of its net profit to Perbadanan Wakaf Selangor’s waqf fund for welfare projects and 2 per cent of its annual aggregate income to humanitarian and corporate social responsibility projects.
On top of that, Waqf Airlines plans to allocate 500 free return tickets aboard each of its aircraft per Muslim pilgrimage season to those in the lower-income group, with Perbadanan Wakaf Selangor to select and distribute to eligible recipients.
The airline plans to use Airbus A330-300-type aircrafts with seat configurations of between 300 to 350 passengers per dual class flight, which would mean an estimated 60,000 passenger load per aircraft for each umrah season.
The early stages of Waqf Airlines’ operations will also see it using a profit-based model to cover expenses and loan repayments as well as to provide for expansion, with the company to be non-profit when the waqf funds grow.
“In order to keep umrah and haj costs lower and make it more affordable, especially to the lower income group, Wakaf plan to embark on ground services (hotel and transport) in Saudi Arabia.
“By providing complete services for umrah and haj on waqf concept, only then able to lowering umrah and haj costs,” it said.
Asean and beyond
From Kuala Lumpur, Waqf Airlines said it hopes to expand its operations to fly from other South-east Asian cities and China, in line with its ambition to be the largest airline operator to serve the global Muslim population, as well as its vision to be the most competitive Shariah-compliant charter airline that is reliable and has zero delays on its flights dedicated for Muslim pilgrimages.
It has set an initial target of 35 per cent of passengers from Malaysia, 60 per cent from Indonesia and the remaining five per cent from Singapore and Brunei.
Malaysia’s haj quota for this year’s pilgrimage season remains at 22,320 pilgrims, while the quota allocated to Indonesia and Brunei remains at 168,800 and 400, respectively.
Waqf Airlines said it may seek approval in its fifth year of operations to fly directly from Indonesia — home to the world’s largest Muslim population — to Jeddah and Madinah.
“Eventually, we foresee to fly direct from other countries to Jeddah. We hope that the Airline will benefit the Muslim Community as whole and Malaysia as a country.
“This is in line with our tagline, ‘From Ummah To Ummah’,” the airline said in its email reply.

The immediate future
Waqf Airlines had through Air Riths obtained on January 14 approval for an Air Service Permit (ASP) for chartered flights from the Department of Civil Aviation (DCA), and is now working towards getting an Air Operator Certificate (AOC) before it can start flying.
The airline explained that the AOC approval must be obtained within a year of the ASP’s approval, with the requirements to be fulfilled, including aircraft leasing and inspection, employment of cabin crew, engagement or establishment of aircraft maintenance firm.
Waqf Airlines said it can only start selling tickets after the DCA issues the AOC, adding that it will also have to submit an application for its AOC to the Saudi Arabian authority.
Source : www.themalaymailonline.com

Bank Indonesia Launch Zakat Core Principles

Deputy Governor of Bank Indonesia, Hendar, representing the Republic of Indonesia launched the Zakat Core Principles document on World Humanitarian Summit of the United Nations in Istanbul, Turkey on May 23, 2016 last. "Zakat Core Principles is Indonesia's contribution to the social development of Islamic finance and regulatory standards zakat better in the world. The document contains 18 principles that govern the management of six major aspects of zakat, namely institutional legal, oversight, governance, risk management, intermediation and shariah governance ", as described Hendar before the leaders and delegates from various countries and international agencies. "The preparation of these documents is initiated by Bank Indonesia in cooperation with the National Zakat (Baznas), Islamic Research and Training Institute-Islamic Development Bank (IRTI-IDB) and the eight other countries that are members of the international working group (IWG)", he added.

The main principles of zakat management aims to improve the quality of the management of zakat management to be more effective in mobilizing public social funds for improving the welfare of people in various parts of the world. To support its application in various countries, the main principles of zakat management prepared by taking into account the specific conditions in each country, encourage better governance governance, accommodating and in line with the regulatory framework associated with the sub-sectors of other Islamic financial, and supports connectivity with the real sector and the development of human capital.

On the occasion, President of the Islamic Development Bank (IDB) Ahmad Ali Al-Madani, Secretary General of the Organization for Islamic Cooperation (OIC) Iyad Madani, and the Sultan of Perak Malaysia Sultan Nazrin Shah as co-chair of the United Nations High-Level Panel for Humanitarian Financing receive directly document Zakat Core Principles of Deputy Governor Hendar. Leaders and delegates of various countries and international agencies in attendance welcomed the presence of these standards and believes social Islamic finance through the charity could provide support for poverty alleviation programs and the completion of a humanitarian crisis. In the future, Indonesia is fully committed to becoming a center for the establishment of international institutions in charge of the development and implementation of zakat management standards, as well as preparing the efforts to formulate the main principles of better regulation endowments through the Waqf Core Principles.
source : www.bi.go.id