Salah satu tugas besar Dompet Dhuafa Republika (DD) saat ini, adalah mewujudkan apa yang telah kami launching ke publik tentang Zona Madina. Sebuah kawasan pengembangan dan pemberdayaan masyarakat secara terpadu. Zona Madina, dirancang sebagai wahana integrasi program secara menyeluruh pada suatu masyarakat di dalam suatu kawasan. Di dalamnya dikembangkan berbagai program pemberdayaan dan pengembangan masyarakat, baik yang bersifat sosial, ekonomi, bisnis, edukasi, dan rekreasi yang bersifat relijius.
Orientasi Zona Madina, adalah perbaikan dan peningkatan kesejahteraan masyarakat secara menyeluruh. Meskipun masyarakat miskin atau mustahik adalah sasaran utama program, tetapi Zona Madina juga akan menjadi wahana pemberdayaan yang manfaatnya akan dirasakan oleh masyarakat kelas menengah ke atas. Zona Madina dipancangkan sebagai media untuk menjadi laboratorium peningkatan kesejahteraan masyarakat miskin, sekaligus menjadi fasilitas bagi masyarakat kelas menengah ke atas untuk menjalin silaturahim, berdonasi, dan menikmati aura sosial dan relijius.
Zona Madina diharapkan dapat menjadi miniatur kecil bagi sebuah wilayah yang perilaku dan budaya masyarakatnya terwarnai oleh nilai-nilai Islam, sebagai mana pernah dicontohkan oleh Rasulullah saw di kota Madinah. Zona Madina diharapkan menjadi pusat penebar nilai-nilai kebajikan kepada masyarakat di sekitarnya. Bahkan dalam jangka panjang Zona Madina diharapkan menjadi program inspiratif bagi kegiatan pemanfaatan dana sosial, pemberdayaan, pengembangan bisnis dan sarana dakwah sekaligus, baik di Indonesia maupun di dunia.
Pada Zona Madina, terdapat program untuk melayani dan memberdayakan masyarakat miskin, seperti Rumah Sehat Terpadu (RST) sebuah rumah sakit gratis, Sekolah gratis (SMART Ekselensia Indonesia), pemberian dan pembinaan beasiswa (Beastudi Etos), kios-kios usaha kecil, pengembangan pertanian dan peternakan, termasuk pendampingan masayarakat dhuafa seperti Kampung Tahu di Desa Iwul. Untuk membiayai program ini menggunakan dana zakat, wakaf, infak sedekah, dan dana sosial yang secara khusus diperuntukkan untuk kepentingan tersebut.
Di Zona Madina juga terdapat sarana pelayanan masyarakat secara umum, seperti masjid dan ruang serba guna. Masjid dapat digunakan untuk sarana ibadah, dakwah, dan syiar islam lainnya. Adapun ruang serba guna dapat digunakan untuk penyelenggaraan seminar, pernikahan, pengajian, dan acara massal di dalam ruangan. Masyarakat dapat memanfaatkan tempat tersebut baik secara gratis atau dengan menyewa. Pembiayaan masjid dan ruang serba guna ini akan menggunakan dana infak/sedekah, wakaf atau dana sosial lain yang diperuntukkan untuk pembangunan masjid dan ruang serba guna.
Selain yang bersifat pemberdayaan masyarakat miskin dan pelayanan umum, di Zona Madina juga akan dikembangkan kegiatan bisnis. Beberapa aktivitas kegiatan bisnis yang akan dikembangkan adalah pendirian toko, restoran, pom bensin (SPBU), ATM center dan Kantor Kas Bank. Sarana bisnis ini dapat dimanfaatkan oleh para pengusaha atau pemilik modal yang berniat menginvestasikan dananya di kawasan Zona Madina. Jangan dilupakan juga, bahwa seluruh kawasan Zona Madina akan menjadi wahana wisata sosial relijius yang memiliki potensi mendatangkan penghasilan.
Zona Madina dengan Rumah Sehat Terpadu (RST) berlokasi di Parung Bogor, Jawa Barat, didesain sebagai bagian dari pelengkap dari dua Layanan Kesehatan Cuma-Cuma (LKC) DD yang sebelumnya berlokasi di Banten dan DKI Jakarta. RST ini pun akan menjadi pelengkap dari kehadiran Rumah Bersalin Cuma-cuma (RBC) DD di Bandung, LKC di Palembang (melalui DSIM), LKC di Bali (melalui DSM), LKC di Makassar dan akan segera menyusul LKC di beberapa daerah lainnya. Sehingga dalam jangka panjang, DD berencana untuk terus memperluas layanan kesehatan bagi masyarakat miskin di Indonesia.
Kami menyadari bahwa pengembangan program Zona Madina yang strategis dan bersifat jangka panjang ini, tidak akan berhasil tanpa dukungan masyarakat. Oleh karena itu, kami senantiasa terbuka terhadap setiap kritik dan saran dalam rangka memperbaiki pelaksanaan Zona Madina. Karena sejak awal kami meniatkan bahwa pengembangan program Zona Madina sebagai bagian dari ibadah kepada Allah SWT, maka setiap bentuk dukungan dalam bentuk apapun dari masyarakat, akan kami iringi dengan doa agar ia menjadi amal shaleh dengan balasan lipatan pahala dari-Nya. Amin...!
23 February, 2009
16 January, 2009
Tragedi Kemanusiaan di Gaza
“Yah, bolehkah Alisa puasa sunnah Senin-Kamis, tetapi setiap Alisa puasa, Ayah menghadiahi Alisa uang yang akan Alisa sumbangkan untuk Palestina ?”
(Ucapan Alisa 10 tahun kepada ayahnya setelah mengetahui kondisi Gaza)
Memasuki hari ke-20 penyerangan Israel di Gaza, telah menjadikan Palestina, sebagai “holocaust” baru di dunia. Masyarakat Gaza seperti dihantam “tsunami” kebengisan sekelompok manusia dengan segala kepongahannya. Korban telah mencapai lebih dari 1000 orang tewas, dan 4750 orang mengalami luka-luka. Perlu dicatat pula bahwa dari data korban yang tewas, 330 diantaranya adalah anak-anak.
Dampak dari kondisi ini adalah rumah sakit di Gaza dibanjiri para korban keganasan Israel. Rumah sakit pun tidak mampu lagi menyediakan tempat tidur dan ruangan untuk menampung para korban. Obat-obatan dan peralatan medis juga mengalami kekurangan. Minimnya tingkat pelayanan medis sebagai akibat begitu banyaknya korban yang luka-luka, menjadi potensi setiap saat untuk terus terjadinya penambahan korban yang tewas.
Kelangkaan makanan juga terjadi dimana-mana. Pasar dan toko makanan sebagian besar tutup. Sementara yang buka, hanya melakukannya sebentar saja, sambil diliputi kecemasan dan ketakutan kalau-kalau serangan Israel datang mendadak. Pasokan bahan makanan yang diperdagangkan dari luar Gaza, nyaris tidak ada. Kesulitan ini semakin diperparah dengan tidak tersedianya lagi listrik dan air.
Menurut badan-badan kemanusian internasional, sekurang-kurangnya diperlukan 500 truk pengangkut bantuan setiap hari untuk menolong warga Gaza saat ini. Tetapi yang masuk hanya puluhan truk saja. Minimnya bantuan yang masuk ini disebakan oleh masih terbatasnya bantuan yang mengalir dan ketatnya izin masuk bagi pengiriman bantuan.
Tragedi kemanusiaan yang terjadi di Gaza ini laksana tes kemanusiaan yang dihadirkan kepada seluruh manusia di dunia. Apakah dengan kondisi yang terjadi di Gaza, masih ada manusia yang peduli dan terpanggil untuk menyelamatkan martabat kehidupan sekelompok manusia yang menderita ? Ataukah pada akhirnya seluruh manusia di dunia ini akan membiarkan keadaan itu sampai Israel sendiri kelelahan atau puas terhadap segala kekejamannya ? Tragedi kemanusiaan ini telah melewati batas-batas tanah air, bangsa, ras, agama dan ideologi.
Kita di Indonesia tentu memiliki juga masalah sendiri yang perlu perhatian kita. Seperti masalah dampak krisis keuangan global, bencana gempa, banjir, kecelakaan kapal laut, pengangguran, kemiskinan dan masalah lainnya. Tetapi pada saat ini, dengan tetap memberi perhatian terhadap persoalan di dalam negeri, maka menjadi penting untuk kita mengerahkan kepedulian guna menolong saudara-saudara kita yang ada di Gaza Palestina,
Kita bisa menunjukkan kepedulian kemanusiaan kepada masyarakat Gaza dengan doa, simpati, bantuan dana, harta, tenaga, keahlian, atau apapun yang dapat mengurangi atau menghentikan penderitaan mereka. Momentum kita untuk membantu masyarakat Gaza kini telah datang dan mungkin momentum seperti ini tidak datang setiap saat. Jadi marilah kesempatan beramal dengan menunjukkan kepedulian bagi masyarakat Gaza ini kita manfaatkan sebaik-baiknya.
(Ucapan Alisa 10 tahun kepada ayahnya setelah mengetahui kondisi Gaza)
Memasuki hari ke-20 penyerangan Israel di Gaza, telah menjadikan Palestina, sebagai “holocaust” baru di dunia. Masyarakat Gaza seperti dihantam “tsunami” kebengisan sekelompok manusia dengan segala kepongahannya. Korban telah mencapai lebih dari 1000 orang tewas, dan 4750 orang mengalami luka-luka. Perlu dicatat pula bahwa dari data korban yang tewas, 330 diantaranya adalah anak-anak.
Dampak dari kondisi ini adalah rumah sakit di Gaza dibanjiri para korban keganasan Israel. Rumah sakit pun tidak mampu lagi menyediakan tempat tidur dan ruangan untuk menampung para korban. Obat-obatan dan peralatan medis juga mengalami kekurangan. Minimnya tingkat pelayanan medis sebagai akibat begitu banyaknya korban yang luka-luka, menjadi potensi setiap saat untuk terus terjadinya penambahan korban yang tewas.
Kelangkaan makanan juga terjadi dimana-mana. Pasar dan toko makanan sebagian besar tutup. Sementara yang buka, hanya melakukannya sebentar saja, sambil diliputi kecemasan dan ketakutan kalau-kalau serangan Israel datang mendadak. Pasokan bahan makanan yang diperdagangkan dari luar Gaza, nyaris tidak ada. Kesulitan ini semakin diperparah dengan tidak tersedianya lagi listrik dan air.
Menurut badan-badan kemanusian internasional, sekurang-kurangnya diperlukan 500 truk pengangkut bantuan setiap hari untuk menolong warga Gaza saat ini. Tetapi yang masuk hanya puluhan truk saja. Minimnya bantuan yang masuk ini disebakan oleh masih terbatasnya bantuan yang mengalir dan ketatnya izin masuk bagi pengiriman bantuan.
Tragedi kemanusiaan yang terjadi di Gaza ini laksana tes kemanusiaan yang dihadirkan kepada seluruh manusia di dunia. Apakah dengan kondisi yang terjadi di Gaza, masih ada manusia yang peduli dan terpanggil untuk menyelamatkan martabat kehidupan sekelompok manusia yang menderita ? Ataukah pada akhirnya seluruh manusia di dunia ini akan membiarkan keadaan itu sampai Israel sendiri kelelahan atau puas terhadap segala kekejamannya ? Tragedi kemanusiaan ini telah melewati batas-batas tanah air, bangsa, ras, agama dan ideologi.
Kita di Indonesia tentu memiliki juga masalah sendiri yang perlu perhatian kita. Seperti masalah dampak krisis keuangan global, bencana gempa, banjir, kecelakaan kapal laut, pengangguran, kemiskinan dan masalah lainnya. Tetapi pada saat ini, dengan tetap memberi perhatian terhadap persoalan di dalam negeri, maka menjadi penting untuk kita mengerahkan kepedulian guna menolong saudara-saudara kita yang ada di Gaza Palestina,
Kita bisa menunjukkan kepedulian kemanusiaan kepada masyarakat Gaza dengan doa, simpati, bantuan dana, harta, tenaga, keahlian, atau apapun yang dapat mengurangi atau menghentikan penderitaan mereka. Momentum kita untuk membantu masyarakat Gaza kini telah datang dan mungkin momentum seperti ini tidak datang setiap saat. Jadi marilah kesempatan beramal dengan menunjukkan kepedulian bagi masyarakat Gaza ini kita manfaatkan sebaik-baiknya.
07 January, 2009
Zakat Management in Indonesia and Zakat Global Synergy
ZAKAT MANAGEMENT IN INDONESIAN AND GLOBAL ZAKAT SYNERGY
By : Ahmad Juwaini
STORY ON DEVELOPMENT OF ZAKAT IN INDONESIA
13th centuries ago, Islam entered the land of Indonesia and since then the light of Islam shines the fatherland that extend from Aceh to Papua. Gradually, step by step, the people from many parts of Indonesia know, understand and ultimately practicing Islam.
As the basic foundation of a Moslem, the five pillars of Islam is the first and main teaching taught and practiced in daily lives of Indonesian Moslem people. As well as the declaration of faith (syahadat), the five daily prayers (shalat), fasting during the month of Ramadhan (puasa), hajj- the pilgrimage to Mecca (haji), zakat (the obligation to give alms) is the third articles of the five pillars of Islam has become part of Indonesian Moslems since its early entrance in Indonesia.
Eventhough the journey of Islam in Indonesia has been passed centuries, the zakat management is done in a very simple and natural approach. The first type of zakat that became popular among Moslems community is Zakat Fitrah. Most Moslem gives out zakat fitrah in form of uncooked rice, money or other staple foods to Ustad, Kyai or Ajengan (spiritual leader) around their place of living. Others distribute their zakat through pesantren and mosques or other Islamic social organization such as orphanage. Many of them also distribute their zakat directly to the poor and miserable or to the rightful recipients.
At that time, a formal institution on zakat management has not yet been introduced. Generally, all the zakat committees has temporary characteristic such as it is establised during the month of Ramadhan or on the night of Ied. The people who manage sometimes are those individuals who are entrusted by the community or mosques and pesantren in traditional way. Therefore, it can be said that the Moslems then still has little concern on zakat.
Moslems low concentration on zakat could be seen by comparing Moslems awareness on zakat and the other articles of faith on the five pillars of Islam such as shalat, hajj and so forth. Indonesian Moslems attention on matters concerning shalat is shown by the spreading out of mosques and mushola (small prayer house in residential and office area) in Indonesia. Moreover the biggest mosque in South East Asia is found in Indonesia. Indonesian Moslems concerns on the fifth pillars of Islam- Hajj, is revealed by legendly known the term of address “Pak Haji” and “Bu Haji”. Also almost in all Indonesian provinces we can find the hajj boarding house. Even in Jakarta, Batam and Samarinda there are Hajj Hospital.
However if we would like to know: “What fact can be shown that Moslem in Indonesian is concern about zakat?” the answer would be very low or almost none. It seems that for hundreds of year the zakat of Indonesian Moslem is like a rolling wave in the middle of the ocean, but then disappear without a trace when it reaches the beach.
Why zakat has not yet had its benefit “monument” in the past? The main reason would be that the Moslem community at that time paid their zakat traditionally- direct and personal. They were not yet understand and instill the values why zakat need to be distributed through an institution.
On that traditional period, the world of zakat in Indonesia had few characteristics, such as:
1) In general it is given by the muzakki to mustahiq without the help of amil zakat.
2) If it is entrusted through amil zakat, then it is limited only on zakat fitrah.
3) Zakat generally is distributed for temporary consumption.
4) Assets that become the object of zakat only limited to those explicit assets that are explained in detailed in Qur’an and Hadits, which are gold and silver, agricultural farming (limited to plantation that produces staple foods), ranch (limited to cow, sheep), trading (limited to commodities), and rikaz (discovery treasure).
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. Some of Moslems’ incorrect perceptions on zakat are:
a. Zakat is special religious observance (Mahdhoh/Ta’abbudi), an opinion that zakat is only a religious ritual, connected to all religious observance regulation. Zakat is the fifth pillars of Islam, thus has to be approached with transedental perspective. This viewpoint would narrow the space for Moslems to do exploration, discovering new ideas and developing the zakat practice in in Moslems.
b. Zakat is individual religious observance, a view that like any other pillars of Islam, zakat is tend to be understood as personal behavioural teaching in fulfilling his duties to his Rabb. This perspective rejects the zakat’s role as social concern and social wealth instrument. The consequences would be that every people who do their zakat feel that the problem has ended, when they meet their duties in paying the zakat. It is not important to see whether their zakat has made a change in public prosperity.
c. Zakat is the same as Zakat Fitrah, an opinion that zakat means zakat fitrah. All this time Indonesian Moslem lives in colonialism, thus not many Moslem people have a good life. This also affects their ability to pay Zakat Mal (Zakat on assets). It is not surprising that Indonesian Moslem have more understanding on zakat as zakat fitrah.
d. The time for Zakat is on the month of Ramadhan, a view that the momentum in paying zakat is on the month of Ramadhan. It also means that zakat only progress in Ramadhan. The consequences would be that the portion of Moslems attention in developing thoughts and implementation on zakat is limited to the month of Ramadhan. Eventhough zakat that is linked to the month of Ramadhan is only zakat fitrah. Whilst for zakat on assets, the zakat payment term is much depends on Nishab (the zakat outstanding time; it could be payable yearly, every harvest time or by time that assets being gained).
Since there are still lots of incorrect perceptions on zakat among Moslems, the zakat management situation has not yet shown its quality. The situation on zakat management in Indonesia in common can be described as follow:
a. Only occur in the month of Ramadhan. Usually the zakat management institution is established in form of committee and operates effectively for the last three days of Ramadhan. Such institution is not categorized as a permanent institution but temporary.
b. Managed by unpotential senior people. The managers of zakat institution are usually the eldest who also have limited potential on growth.
c. Managed part-time. The institution of zakat management is administered unprofessional. It describes that zakat is not something that important in the lifes’ of Moslems people.
d. Lots of “negative thinking” towards the assigned institution. Due to many fraudulent use of zakat fund by several zakat institution, thus forming people’ perceptions that zakat institution can not be trusted in which it is used much for their own interest.
e. Having traditional, dirty, and marginal images. Zakat institution is an institution that is managed with traditional insight and insufficient knowledge
CONSCIOUSNESS STAGE
After going through the phase of individual and impermanent zakat management, it is then realised by the Moslems in Indonesia that they have to start improving the quality of zakat management. Indonesian Moslems begin to feel the need of an institution that specializing in managing Zakat and Donation (Infak and Shodaqah). The urge to institutialise the zakat management becomes more and more strong.
This strong desire is finally crystalised when eleven Islamic scholars on national level convey their proposal to President Soharto on September 24th 1968 which then exercised with President Soeharto exclamation on Isra Mi’raj commemoration at Istana Merdeka on 26 October 1968.
To extend the existence of zakat management institution, Religion Minister then release an Instruction No. 16 year 1989 regarding Development of Zakat and Infak/Shadaqah. It then strengthened by the Religion Minister and Minister of Internal Affairs Directive No. 29 year 1991 and No. 47 year 1991 regarding the establishment of Zakat and Infak/Shadaqah Institute. It is, moreover, supported by the Governor of Greater Jakarta Special Capital Region decree No. 280 year 1991 about the management of Zakat and Infak/Shadaqah in DKI Jakarta territory.
In harmony with the publication of many directives and ministerial decree, as well as the establishment of BAZIS DKI, lots of BAZIS is set up in many provinces in Indonesia and its networking structure from subdistrict to villages. Furthermore this type of BAZIS is then being followed by the public through Islamic organisation, especially mosques by forming a zakat management institution. One of such institution that prominent is Al-Falah Social Fund Foundation (YDSF) Surabaya that was found in 1989. YDSF tend to collect donation (infak) fund, even though at the end the activity of managing zakat is done.
After the establishment of many BAZIS and ZIS Management organisation that are being set up in mosques and pesantren (Islamic schoold), thus the public starts to socialise the importance of paying the zakat through institutions. At this stage the image of zakat management through institution is very low.
Entering the year of 1993, an institutionalised zakat administrator marking its history with the establishment of Dompet Dhuafa Republika, an institution that manage zakat set up by the Moslem society and maintain by the power of an Islamic newspaper- Republika, which then known by the public as a zakat institution that pioneering a model of professional management of zakat. Dompet Dhuafa Republika therefore slants the dynamic of zakat history in Indonesia.
One of the big roles performed by Dompet Dhuafa Republika is to nursing the birth of Association of Zakat Administrator “Forum Zakat” (abbreviated: FOZ). Through Zakat for Corporation Seminar that held on July 7th 1997, Forum Zakat was declared, where at the beginning it was consortium by 11 institutions, such as : Dompet Dhuafa Republika, Bank Bumi Daya, Pertamina, Telkom Jakarta, Baitul Mal Pupuk Kujang, Bazis DKI, Hotel Indonesia and Sekolah Tinggi Ekonomi Indonesia (STEI).
Concurrent with the participation of zakat administrator institutions, especially through Forum Zakat, the government has also realized that it is time to make the zakat regulation instruments in Indonesia. With the joint commitment of many groups/parties/people in Indonesia including the legislative body, finally at the end of President BJ Habibie governance an Act concerning Zakat Management No. 38 year 1999 is legalised on September 23rd 1999.
Subsequently the Act was taken to next step with the Minister of Religion Directive No. 581 year 1999 regarding the exercise of Act No. 38 year 1999 which then being revised with the Minister of Religion Directive No. 373 year 2003 and the General of Moslem Society Guidance and Hajj Affairs No. D/291 year 2000 in regards to technical guidelines on Zakat Management.
As the follow up on zakat regulation in Indonesia, thus in many areas in Indonesia, Regional Regulation (Perda) on Zakat is also legalized- from province (propinsi) to administrative city (Kabupaten/Kota) level. This Regional Regulation is the explanation and technical arrangement on the execution of Zakat Management Act on Regional stage. Zakat Regional Regulation is the means for organizing the variety of zakat management policies in many regions.
INSTITUSIONALISED STAGE
With the legalization of Zakat Management Act in 1999, thus Indonesia is entering a new era, where zakat becomes an important element in the life of Indonesia people. The legalized Zakat Management Act noted that zakat has come into the formal state territory. Although half of the content still arouse pro and contra, but in general Zakat Management Act is believed to bring a fresh breeze for the development of zakat in Indonesia.
One of the consequences of Zakat Management Act legalisation was the setting up of National Zakat Institution (BAZNAS) as an institution that administered zakat at national level in which it could play a role of coordinator for all the zakat management institutions. Nevertheless in the progress, this role still needs many other supporting prerequisites in order to reach the optimum condition.
Besides BAZNAS, Zakat Management Act recommends the set up of zakat administrator organization arrange by the government which is called Badan Amil Zakat (BAZ) and the one that arranged by the society is called Lembaga Amil Zakat (LAZ). With the legalization of Zakat Management Act, thus almost all the provinces and more than half of the administrative city establish BAZ. The presence of BAZ is also being completed with the increasing birth of LAZ, in national and regional stages.
The Zakat Management Act also clarifies that zakat payment can become a tax deduction on taxable income. Even though it is not yet fulfilled the main wish of the Moslems, where zakat is tax deductable, but however the accommodation on zakat payment as tax deduction on taxable income is a form of motivation and recognition that the Moslems is expected to have the urge to pay their zakat through a formal zakat institution. It seems that the need for socialization and intensive trouble-free facilities are still high and therefore the execution of zakat payment as tax deduction on taxable income could be realized as broad as possible.
As part of the support given to strengthen the zakat institutions in Indonesia in which it also helps to grow the society’ consciousness in paying zakat, on October 26th 2005 which seemingly occur on the month of Ramadhan 1426, The President Susilo Bambang Yudhoyono at Istana Negara announce the Zakat, Infak and Shadaqah Movement. The movement of zakat awareness is wished to broaden the zakat collection which was gathered from various zakat organizations.
SYNERGY STAGE
After the birth of so many zakat institutions, whether the one establish by government (BAZ) or society (LAZ), on this stage and hereinafter are the most important part where we have to develop a synergy between zakat institutions in Indonesia. These numerous zakat institutions have to become means of facilitation to strengthen zakat function in helping and empowering the poor and needy (mustahik). Not the other hand, where it becomes the reason of the emergence of competetition, contradiction and conflict between zakat institutions.
Zakat synergy is also part of the steps to mobilize collected resources from different zakat institutions. Such synergy would unite the potential to do something more big and strategic. If one or several zakat institutions could not actualized their programs in empowering the mustahik, thus the synergy would make the possibility to do more be greater and therefore and so does its impact.
In order to achieve the synergy stage between zakat institutions, several prerequirement or steps have to be enforced such as:
1. Every zakat institutions have to realize that their task in managing zakat is the task given by Allat SWT in the context of fulfilling the religious duties and always favoring the public interest above all.
2. Every zakat institutions have to realize that the zakat they administered is entrusted by Allah SWT, muzakki and thus has to be used for the sake of mustahik.
3. Every zakat institutions have to joint-in-hand and have the ties of fraternity between fellow Moslems and between zakat institutions themselves.
4. There should be a mutual resolution to decide on which strategic programs have to be done and prioritized on certain period. Such resolution would become the benchmark of every zakat institutions.
5. Every zakat institutions have to be realible to share potency, whether it is in the form of fund nor human resources and facilitation so as to materialize the community strategic program.
6. There should be intensive mutual communication to understand and respon all the developments, so that the synergy process would improve.
Every zakat institutions could implement a synergy with other zakat institutions. In hope that all of them could perform a realible, professional and beneficial activities, therefore the community would be encouraged to distribute their zakat through their institutions.
Many efforts in synergizing the management of zakat in Indonesia have been done. Several examples of synergy form between zakat administrator that have been carried out by zakat institutions in Indonesia, are:
1. Collaborating program of development of tithe collector (amil zakat) resources. For instance the program is being done by two or more zakat institutions working their activities together in order to improve the amil zakat capacity and capability through zakat management trainings or workshops. This for example is shown in the Amil Development Program organized by Zakat Management Institute (IMZ) where some zakat institutions were involved as the program supporter.
2. Collaborating program of distribution or empowerment of zakat, such as: the arrangement of working skill training on this matter would be how to make use computers for the mustakhik or by way of financing and managing the unfortunate farmers to be able to improve their harvest or by managing hospitals and medical unit for the poor. This is done for example on agricultural farming program in Lamongan East Java where many zakat institutions are involved and also in program Free Health Care (RS LKC) at Sunda Kelapa Menteng Jakarta.
3. Collaborating program between management of zakat institutions, for example to team up to make their institutions more solid by making use of their advantages to achieve a better organisation performance. Such corporation is done by two or more zakat institutions, which once done by Baznas and Dompet Dhuafa Republika and thus Baznas Dompet Dhuafa was formed on September 20th 2006 up until September 20th 2007.
INDONESIAN AMIL ZAKAT CODE OF ETHICS
One of important aspects in organizing zakat in Indonesia is systemizing the Amil Zakat code of ethics. Amil Zakat is a profession that should be considered among Moslems community. The necessity of the profession is determined by Allah Rabbul Alamin through His divine in the Qur’an. Amil Zakat duty is to be a mediator of zakat circulation from muzakki to mustahik. If there is no Amil Zakat, then the supporting pillar of zakat fund management would collapse.
Relatedness to Amil Zakat, once upon a time there was a story about zakat institutions in one of the city in Indonesia that showed their enthusiacism in collecting zakat funds in Ramadhan by socializing the fundraising attractively so thus we could find lots of promotional media of several zakat institutions in every corner of the city. Unfortunately an excessive unhealthy competition appeared. A promotional media of an institution is “covered” with other zakat institution promotional media. Or else like what happen in another city, a zakat institution, obstruct another zakat institution that wants to do its socialisation in a company that has become its “regular donator”.
Such fenomena shows that amil zakat code of ethics needs to be understood. It is a code of conduct that has to be done by every people who involved in the area of zakat management service. With the amil zakat code of ethics thus every people and every institution would be guided to act positively in supporting every program that would improve the development of zakat. Not otherwise become shallow and thinking that zakat management is only a task intended for a few people or one particular institution.
Amil zakat code of ethics will shape amil zakat perception that managing zakat is a huge mandate from Allah SWT and has to be carried out with seriousness and truthfulness. This noble task in managing zakat is basically done with the consciousness of fulfilling the duties and devotion to Allah Rabbul Alamin. With the profound sincerity, thus amil zakat will present a proper conduct in managing zakat in accordance to what Allah SWT and His Prophet have destined. The result would be the appearance of dignified character in managing zakat.
Some behaviour that could be considered in the amil zakat code of ethics is:
1. Working sincerely in the name of Allah
2. Using the Zakat Syariah to be the guidelines in managing
3. Serving the muzakki and mustahik wholeheartedly
4. Having a proper conduct and humanitarianism, especially by helping the poor.
5. Seeing competition with other zakat institutions as a race in goodness, so that we could appreciate and respect others more.
6. Being transparent and accountable
7. Always doing self-improvement so that working performance would advance from time to time
8. Always pray for the muzakki as a form of appreciation to the people that have given some of their wealth to help others in need.
Amil zakat code of ethics will continue to be socialised so that it can be the guide for every ectivities in zakat institutions in Indonesia. This code of ethics will undergo perfection so it can guard the amil zakat conduct in Indonesia. To strengthen the code of ethics position when facing the zakat institutions, thus it needs to be made official or being supported by zakat institutions and other related parties in the journey of organizing amil in Indonesia.
THE FUTURE OF FORUM ZAKAT (FOZ)
Forum Zakat (FOZ) is the association of zakat institutions in Indonesia. It is a means for uniting and interacting all zakat administrator in Indonesia. Since it was found in 1997, FOZ has now been operating for eleven years. The member consists of Badan Amil Zakat (BAZ) dan Lembaga Amil Zakat (LAZ). The numbers of registered members are 253 organisations.
Nowadays emerge questions marks about FOZ performance in the future that are based on quite important thoughts. The first assessment come into view is the opinion that FOZ performance is decreasing in the battle of zakat in Indonesia. Even though FOZ if viewed from its activities sides, is still running lots of activities, however the program that are chosen still has artificial characteristic. Thus FOZ is valued to be incompetence to choose strategic activities/programs for the sake of society.
The second assessment revealed is that FOZ is not yet able to become the connector as well as the augmentation of zakat organisation (OPZ) strength. Some actions taken by FOZ to synergize OPZ is like challenging a steep wall. The activities processing and each members interests usually become the obstacles. The commitment and implementation to form a joint project sometime undergo endless discussion.
The third assessment emerged is that members of FOZ do not felt the real benefits of FOZ. They think that the existence and the discontinuance of FOZ have no difference. At the end theywould assume that FOZ is not too important. FOZ has made lots of efforts to extend its wing to district area, but always stumbled by the lack of support and enthusiasm from OPZ. For them the presence of FOZ is unsignificant for the development of their institutions.
The fourth assessment would be that FOZ is now has become part of Badan Amil Zakat Nasional (BAZNAS) or at least the role of FOZ and BAZNAS is overlapping and thus unclear. FOZ is expected to be independent and elegant to voice the many interests and opinions of zakat institutions.
To make the role of FOZ more clear in the future, thus every zakat stakeholder in Indonesia need to formulate the strategic role of FOZ. One way to explain FOZ position in the upcoming is by setting up the “Blue Print of Zakat Indonesia” in which the necessity at the moment is urgent in order to direct and picturised the face of zakat Indonesia in the future.
INDONESIAN ROLE IN SYNERGIZING ZAKAT INTERNATIONALLY
On 13-15 March 2006 in Kuala Lumpur Malaysia was held an international conference on zakat. That regional activity is called South East Asia Zakat Conference. The Malaysian Prime Minister Abdullah Ahmad Badawi had the pleasure to give welcoming speech to open this international meeting. Around 200 delegations from many countries in South East Asia attended the great event which was held for the first time.
The accomplishment of South East Asia Zakat Conference is the result of zakat development growth in south eastasia all this long. Many zakat organisations have grown in ASEAN countries for the last 10 years. Through friendships and conventions between zakat administrators throughout South East Asia which was dreamt up by zakat administrators in Indonesia, and then crystalised in a desire to strengthen the function of information transfer and synergy.
This conference is improvised to formulate the South East Asia Board of Zakat (DZAT), a means for gathering of the leaders and all the zakat practitioners in South East Asia. The Board consists of people that have the full understanding of zakat in each country. The roles and responsibilities expected from the Board are:
1. To be the reference in deciding a solution for every zakat problems accour in regional level, whether it is fiqh matter or management
2. To standardise the zakat administrator competence, on the level of Amil, nor the management of the organisation
3. To do studies and research in the development of zakat in South East Asia
4. To held seminars, trainings, workshops in improving the quality of zakat management
5. To collaborate in making use and distributing zakat, especially in constructing zakat pilot project in South East Asia
6. To initiate the formation of Regional Zakat Board in other parts of the world.
The establishment of DZAT is a reflection of Moslem’ awareness to improve and optimalize the use of zakat so that it could give a wider beneficial and and uplifting the social status of the poor. Through DZAT, the zakat society in South East Asia will try to overcome the poverty problems in South East Asia.
The establishment of DZAT is strategic step to follow in the restoration of International Baitul Mal as practice by Rasullullah SAW and his disciples. With the set up of DZAT, the next step taken in the next five year is to establish Board of Zakat in other parts of the world. Furthermore in 10 to 15 years ahead it is expected that International Board of Zakat has been formed. The international Board of Zakat would afterward initiate the establishment of International Baitul Mal.
Thus the South East Asia Conference on Zakat in Kuala Lumpur becomes the momentum and has an important role in the arena of zakat internationally. The conferences proceeded successfully and obtained the target goal.
In the South East Asia Zakat Conference, Datuk Abdul Rahim, the Board of Directors of Pusat Pungutan Zakat (PPZ) Malaysia at the end of the conference session said: “We are from Malaysia will allocate 10 percent of the zakat fund raised in all Malaysian areas to finance zakat activities in South East Asia”. This statement is a form of support and commitment to stimulate the movement of South East Asia Board of Zakat (DZAT) that had been declared to all participants of South East Asia Zakat Conference in Kuala Lumpur on March 15th 2006.
The forming of DZAT was also supported by Malaysian Prime Minister Abdullah Ahmad Badawi in which in his opening speech he said: “Through DZAT, an agreement could be made to handle contemporary issues on zakat in overall by considering the sensitivity of the members”
Besides the commitment to establish DZAT, South East Asia Conference on Zakat is also confirming the consciousness to make use the power of people’s economy. The Malaysia ambassador in Saudi Arabia Datuk Ismail Ibrahim in his speech convey: “The economic power that should be on the hand of Moslem people, is not well managed and productive, and at the same time, the Moslems people prosperity can not be used to help other Moslems in need.” He invites all the participants to make an effort to gain the power of people’s economy so Moslems can stand up straight in global interaction.
Currently, after DZAT is being agreed, it is then depends on the zakat administrator in South East Asia, especially the entrusted repository of DZAT, to make use of the momentum to optimalize and synergize zakat in South East Asia. The poor and the miserable in South East Asia and all the components of Moslem society who have aspirations to go back to nobility of Moslem people are waiting for the real actions.
For the Indonesian Zakat community, the establishment of DZAT is a symbol of the appearance of the third rolling waves of zakat. The first wave is the phase where every zakat institution in Indonesia is taken up in various activities to improve the quality of the management of zakat. This phase is directed to achieve trustworthy and professional management performance.
The second wave came when zakat institutions in Indonesia is motivated to coordinate with other institutions and to manage zakat on the national level. This phase is marked by the establishment of Forum Zakat (FOZ), an association for the organisations of zakat administrator all over Indonesia. This phase is also marked by the legalisation of Zakat Management Act No. 38 year 1999.
And the third wave arrive when zakat institutions in Indonesia pioneering and directly involved in the management of zakat in South East Asia. The phase is marked by the establishment of DZAT and zakat synergy in South East Asia. This third wave has just being started, no trace of it can be seen yet since the ripples have just appear on the surface and thus still gathering its height of success.
After the thir wave has been passed, thus the fourth wave would come, that is when all zakat institutions in Indonesia initiating the international zakat synergy. On this phase International Baitul Mal is being developed and efforts to reintroduce the glittering period of zakat as what already occurs in the past.
The birth of South East Asia Board of Zakat (DZAT) is a pilot project for the establishment of zakat management solidity in between countries. DZAT is expected to be the leader as well as the pioneer of the birth of Regional Board of Zakat in other parts of the world. DZAT is a mover and an initiator for the set up of other Regional Board of Zakat. The DZAT activists have to socialize the existence of DZAT as well as promoting it for the establishment of other Regional Board of Zakat.
The positive results that have been achieved by DZAT should be use as reference for the existence of other Regional Board of Zakat. The outcomes of the directive made by DZAT can become an inspiration for the other Regional Board of Zakat. Therefore DZAT status becomes important including its activities and achievement.
In the long run, an effort has to be done for the establishment of other Regional Board of Zakat, such as East Asia Board of Zakat, West Asia Board of Zakat, African Board of Zakat, European Board of Zakat, American Board of Zakat or Australian Board of Zakat. Such efforts are:
1. Organizing seminars on the importance of Regional Board of Zakat
2. Visits various areas of the world to socialize the Regional Board of Zakat
3. Making use of international Islamic to socialize the necessity of Regional Board of Zakat
4. Writing a literacy to enlighten the importance of Regional Board of Zakat in the form of books, magazines or brochures.
INTERNATIONAL ZAKAT ORGANISATION
After the establishment of Regional Board of Zakat, so then the next step that has to be taken is to set up the International Zakat Organisation as the miniature of International Baitul Mal accordingly to the examples showed by the disciples and successor of Prophet Muhammad SAW. The presence of Baitul Mal is playing a very important role in managing zakat fund in global scope.
The aims and benefits of the International Zakat Organisation establishment are:
1. As a mean of synergizing and coordinationg International Zakat
Even though the Moslem society has a large potential on zakat fund, but if the fund could not be synergized and coordinated, then it cannot be the source for bigger benefits.
2. Decide on Syariah Guidelines and Contemporer Practical Zakat Management
At every period of time a guideline is needed to solve new problems in the context of managing zakat internationally. The result would be used as a parameter in the management of zakat all over the world.
3. Becoming an international zakat fundraiser
The strength of zakat fund potency must be mobilized to become the source that can be use for the strategic interests for the Moslems, internationally.
As the resume of International Zakat Conference and the establishment of South East Asian Board of Zakat, without fanfare, a great international event was held. The conference aims to declare the set up of international zakat organisation and was taken place in Kuala Lumpur Malaysia on November 28th 2006. On the initiative of Malaysian Prime Minister Abdullah Ahmad Badawi and supported by Islamic Development Bank (IDB) and also Islamic Chamber of Commerce and industry (ICCI), the idea of forming an international zakat organisation is moving quite fast.
The conference that took a theme : “Towards The Establishment of an International Zakat Organization” attended by 14 countries, such as Saudi Arabia, Jordania, Turkey, Syria, Uni Emirat Arab, Qatar, Pakistan, Yaman, Bahrain, Egypt, Iran, Brunei, Malaysia and Indonesia. Every country is being delegated by the Minister of Religion or Ministery that takes care of zakat affairs. Indonesia representative were Minister of Religion Moh. Maftuh Basyuni associated with Director General of Bimas Islam Department of Religion Prof. Nasaruddin Umar.
Some consideration were made in forming international zakat organisation as conveyed by Syaikh Saleh Abdullah Kamil, President ICCI: (1) To make zakat as the source of fund to eliminate poverty and unemployment; (2) To make zakat as the source of fund to do investment activities in order to enhance the economic growth; (3) To develop the management capacity of zakat institution in various Islamic countries.
In a discussion about responses on the proposal of setting up an international zakat organisation, every country declares their approval. Even though some of them wish that the idea is put into more detail, but nevertheless every country agrees to establish the international zakat organisation. The Indonesian Minister of Religion Maftuh Basyuni expresses his support on the idea since it would be very useful for the Moslem people all over the world, depends on the situation and condition of each countries.
In his opening speech, the Malaysian Prime Minister Abdullah Ahmad Badawi confirming that later on this international zakat organisation will play a role in helping to optimize zakat through zakat fund subsidy of rich Moslems countries to the poor Moslems countries. Thus it is expected that this organisation will help the hardship or suffering of a Moslem country when struck by a disaster. In addition, Badawi uttered that international zakat organisation will try to give a professional, transparent and accountable zakat management.
At the end all the countries representatives in the conference accepting the idea that it is necessary to establish an international zakat organisation. As a follow up on the above agreement thus some steps will be done to do continous perfection such as preparing organisation structure including its detail of responsibilities. To prepare the International Syariah Act on zakat especially in regards to its utilization and empowerment. To organise the affiliation pattern between zakat institutions in Moslems countries and their government role particularly concerning the collection and utilization of zakat fund. This continuance is also going to be determined by creating working group to mastering and following up the agreement.
In relation to forming an international zakat organisation it is suggested that Kuala Lumpur Malaysia will be the center of international zakat organisation secretariat with the full support from the government and Malaysian Prime Minister Abdullah Ahmad Badawi who is also the Chief of Islamic Conference Organisation (OKI). Even though the formal agreement has not yet being done, but it seems that all the conference participants has accepted informally.
With the agreement of establishing the international zakat organisation, it means that another big step is done in the world of zakat management. If in February 2006 when the South East Asia Zakat Conference is taken place to set up a South East Asia Board of Zakat (DZAT), all the participants predict that it will be done in three to five years ahead, nevertheless through the international zakat conference, the agreement to form an international zakat organisation could be finished in a few months period. Hopefully this would be a good sign to go back to zakat glittering era, in which it is a dream of many Moslems society all over the world.
THE RETURN OF MAGNIFICENT ZAKAT
With the formed of international organization in zakat and with the starting of the zakat era, hence the realization of magnificent zakat become nearer.
This magnificent zakat era is a wonderful hope of the best achievement in managing zakat which starting to grow in this world, an ideal picture of “Khairu Ummah” in administering zakat.
There are several factors that can become basis for us to see that the magnificent of zakat is starting to grow. There are:
a) Establishment of the world network coordination in zakat.
b) Minimum of 80% Moslem all of the world pay zakat to the right institution.
c) The poverty number of Moslem people in the world has decreased minimum 50% from 10 years before.
d) There are some countries that zakat is no longer accepted because of its free from mustahik.
e) Emerging international institution in health and education for poor people.
f) Many of business centers or economic center which belongs to mustahik or the profit is used for the sakeness of mustahik.
In conjunction with the establishment of the world international organization in zakat, many zakat organizations or people who concern about zakat will continue to support and take part if necessary to achieve the mission.
But furthermore, the support and involvement of other Moslem countries will become one of the main key in achieving that mission.
In conclusion, all Moslem countries and all zakat organizations have to work together, creating strong synergy so that the achievement of magnificent zakat will soon become establish.
*) Ahmad Juwaini is an Executive Director of Dompet Dhuafa Republika and member Board of Advisor Indonesian Zakah Organization Association Forum Zakat (FOZ)
**) This is a Paper for International Zakat Executive Development Programme, in Malaysia, 15 – 26 December 2008
By : Ahmad Juwaini
STORY ON DEVELOPMENT OF ZAKAT IN INDONESIA
13th centuries ago, Islam entered the land of Indonesia and since then the light of Islam shines the fatherland that extend from Aceh to Papua. Gradually, step by step, the people from many parts of Indonesia know, understand and ultimately practicing Islam.
As the basic foundation of a Moslem, the five pillars of Islam is the first and main teaching taught and practiced in daily lives of Indonesian Moslem people. As well as the declaration of faith (syahadat), the five daily prayers (shalat), fasting during the month of Ramadhan (puasa), hajj- the pilgrimage to Mecca (haji), zakat (the obligation to give alms) is the third articles of the five pillars of Islam has become part of Indonesian Moslems since its early entrance in Indonesia.
Eventhough the journey of Islam in Indonesia has been passed centuries, the zakat management is done in a very simple and natural approach. The first type of zakat that became popular among Moslems community is Zakat Fitrah. Most Moslem gives out zakat fitrah in form of uncooked rice, money or other staple foods to Ustad, Kyai or Ajengan (spiritual leader) around their place of living. Others distribute their zakat through pesantren and mosques or other Islamic social organization such as orphanage. Many of them also distribute their zakat directly to the poor and miserable or to the rightful recipients.
At that time, a formal institution on zakat management has not yet been introduced. Generally, all the zakat committees has temporary characteristic such as it is establised during the month of Ramadhan or on the night of Ied. The people who manage sometimes are those individuals who are entrusted by the community or mosques and pesantren in traditional way. Therefore, it can be said that the Moslems then still has little concern on zakat.
Moslems low concentration on zakat could be seen by comparing Moslems awareness on zakat and the other articles of faith on the five pillars of Islam such as shalat, hajj and so forth. Indonesian Moslems attention on matters concerning shalat is shown by the spreading out of mosques and mushola (small prayer house in residential and office area) in Indonesia. Moreover the biggest mosque in South East Asia is found in Indonesia. Indonesian Moslems concerns on the fifth pillars of Islam- Hajj, is revealed by legendly known the term of address “Pak Haji” and “Bu Haji”. Also almost in all Indonesian provinces we can find the hajj boarding house. Even in Jakarta, Batam and Samarinda there are Hajj Hospital.
However if we would like to know: “What fact can be shown that Moslem in Indonesian is concern about zakat?” the answer would be very low or almost none. It seems that for hundreds of year the zakat of Indonesian Moslem is like a rolling wave in the middle of the ocean, but then disappear without a trace when it reaches the beach.
Why zakat has not yet had its benefit “monument” in the past? The main reason would be that the Moslem community at that time paid their zakat traditionally- direct and personal. They were not yet understand and instill the values why zakat need to be distributed through an institution.
On that traditional period, the world of zakat in Indonesia had few characteristics, such as:
1) In general it is given by the muzakki to mustahiq without the help of amil zakat.
2) If it is entrusted through amil zakat, then it is limited only on zakat fitrah.
3) Zakat generally is distributed for temporary consumption.
4) Assets that become the object of zakat only limited to those explicit assets that are explained in detailed in Qur’an and Hadits, which are gold and silver, agricultural farming (limited to plantation that produces staple foods), ranch (limited to cow, sheep), trading (limited to commodities), and rikaz (discovery treasure).
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. Some of Moslems’ incorrect perceptions on zakat are:
a. Zakat is special religious observance (Mahdhoh/Ta’abbudi), an opinion that zakat is only a religious ritual, connected to all religious observance regulation. Zakat is the fifth pillars of Islam, thus has to be approached with transedental perspective. This viewpoint would narrow the space for Moslems to do exploration, discovering new ideas and developing the zakat practice in in Moslems.
b. Zakat is individual religious observance, a view that like any other pillars of Islam, zakat is tend to be understood as personal behavioural teaching in fulfilling his duties to his Rabb. This perspective rejects the zakat’s role as social concern and social wealth instrument. The consequences would be that every people who do their zakat feel that the problem has ended, when they meet their duties in paying the zakat. It is not important to see whether their zakat has made a change in public prosperity.
c. Zakat is the same as Zakat Fitrah, an opinion that zakat means zakat fitrah. All this time Indonesian Moslem lives in colonialism, thus not many Moslem people have a good life. This also affects their ability to pay Zakat Mal (Zakat on assets). It is not surprising that Indonesian Moslem have more understanding on zakat as zakat fitrah.
d. The time for Zakat is on the month of Ramadhan, a view that the momentum in paying zakat is on the month of Ramadhan. It also means that zakat only progress in Ramadhan. The consequences would be that the portion of Moslems attention in developing thoughts and implementation on zakat is limited to the month of Ramadhan. Eventhough zakat that is linked to the month of Ramadhan is only zakat fitrah. Whilst for zakat on assets, the zakat payment term is much depends on Nishab (the zakat outstanding time; it could be payable yearly, every harvest time or by time that assets being gained).
Since there are still lots of incorrect perceptions on zakat among Moslems, the zakat management situation has not yet shown its quality. The situation on zakat management in Indonesia in common can be described as follow:
a. Only occur in the month of Ramadhan. Usually the zakat management institution is established in form of committee and operates effectively for the last three days of Ramadhan. Such institution is not categorized as a permanent institution but temporary.
b. Managed by unpotential senior people. The managers of zakat institution are usually the eldest who also have limited potential on growth.
c. Managed part-time. The institution of zakat management is administered unprofessional. It describes that zakat is not something that important in the lifes’ of Moslems people.
d. Lots of “negative thinking” towards the assigned institution. Due to many fraudulent use of zakat fund by several zakat institution, thus forming people’ perceptions that zakat institution can not be trusted in which it is used much for their own interest.
e. Having traditional, dirty, and marginal images. Zakat institution is an institution that is managed with traditional insight and insufficient knowledge
CONSCIOUSNESS STAGE
After going through the phase of individual and impermanent zakat management, it is then realised by the Moslems in Indonesia that they have to start improving the quality of zakat management. Indonesian Moslems begin to feel the need of an institution that specializing in managing Zakat and Donation (Infak and Shodaqah). The urge to institutialise the zakat management becomes more and more strong.
This strong desire is finally crystalised when eleven Islamic scholars on national level convey their proposal to President Soharto on September 24th 1968 which then exercised with President Soeharto exclamation on Isra Mi’raj commemoration at Istana Merdeka on 26 October 1968.
To extend the existence of zakat management institution, Religion Minister then release an Instruction No. 16 year 1989 regarding Development of Zakat and Infak/Shadaqah. It then strengthened by the Religion Minister and Minister of Internal Affairs Directive No. 29 year 1991 and No. 47 year 1991 regarding the establishment of Zakat and Infak/Shadaqah Institute. It is, moreover, supported by the Governor of Greater Jakarta Special Capital Region decree No. 280 year 1991 about the management of Zakat and Infak/Shadaqah in DKI Jakarta territory.
In harmony with the publication of many directives and ministerial decree, as well as the establishment of BAZIS DKI, lots of BAZIS is set up in many provinces in Indonesia and its networking structure from subdistrict to villages. Furthermore this type of BAZIS is then being followed by the public through Islamic organisation, especially mosques by forming a zakat management institution. One of such institution that prominent is Al-Falah Social Fund Foundation (YDSF) Surabaya that was found in 1989. YDSF tend to collect donation (infak) fund, even though at the end the activity of managing zakat is done.
After the establishment of many BAZIS and ZIS Management organisation that are being set up in mosques and pesantren (Islamic schoold), thus the public starts to socialise the importance of paying the zakat through institutions. At this stage the image of zakat management through institution is very low.
Entering the year of 1993, an institutionalised zakat administrator marking its history with the establishment of Dompet Dhuafa Republika, an institution that manage zakat set up by the Moslem society and maintain by the power of an Islamic newspaper- Republika, which then known by the public as a zakat institution that pioneering a model of professional management of zakat. Dompet Dhuafa Republika therefore slants the dynamic of zakat history in Indonesia.
One of the big roles performed by Dompet Dhuafa Republika is to nursing the birth of Association of Zakat Administrator “Forum Zakat” (abbreviated: FOZ). Through Zakat for Corporation Seminar that held on July 7th 1997, Forum Zakat was declared, where at the beginning it was consortium by 11 institutions, such as : Dompet Dhuafa Republika, Bank Bumi Daya, Pertamina, Telkom Jakarta, Baitul Mal Pupuk Kujang, Bazis DKI, Hotel Indonesia and Sekolah Tinggi Ekonomi Indonesia (STEI).
Concurrent with the participation of zakat administrator institutions, especially through Forum Zakat, the government has also realized that it is time to make the zakat regulation instruments in Indonesia. With the joint commitment of many groups/parties/people in Indonesia including the legislative body, finally at the end of President BJ Habibie governance an Act concerning Zakat Management No. 38 year 1999 is legalised on September 23rd 1999.
Subsequently the Act was taken to next step with the Minister of Religion Directive No. 581 year 1999 regarding the exercise of Act No. 38 year 1999 which then being revised with the Minister of Religion Directive No. 373 year 2003 and the General of Moslem Society Guidance and Hajj Affairs No. D/291 year 2000 in regards to technical guidelines on Zakat Management.
As the follow up on zakat regulation in Indonesia, thus in many areas in Indonesia, Regional Regulation (Perda) on Zakat is also legalized- from province (propinsi) to administrative city (Kabupaten/Kota) level. This Regional Regulation is the explanation and technical arrangement on the execution of Zakat Management Act on Regional stage. Zakat Regional Regulation is the means for organizing the variety of zakat management policies in many regions.
INSTITUSIONALISED STAGE
With the legalization of Zakat Management Act in 1999, thus Indonesia is entering a new era, where zakat becomes an important element in the life of Indonesia people. The legalized Zakat Management Act noted that zakat has come into the formal state territory. Although half of the content still arouse pro and contra, but in general Zakat Management Act is believed to bring a fresh breeze for the development of zakat in Indonesia.
One of the consequences of Zakat Management Act legalisation was the setting up of National Zakat Institution (BAZNAS) as an institution that administered zakat at national level in which it could play a role of coordinator for all the zakat management institutions. Nevertheless in the progress, this role still needs many other supporting prerequisites in order to reach the optimum condition.
Besides BAZNAS, Zakat Management Act recommends the set up of zakat administrator organization arrange by the government which is called Badan Amil Zakat (BAZ) and the one that arranged by the society is called Lembaga Amil Zakat (LAZ). With the legalization of Zakat Management Act, thus almost all the provinces and more than half of the administrative city establish BAZ. The presence of BAZ is also being completed with the increasing birth of LAZ, in national and regional stages.
The Zakat Management Act also clarifies that zakat payment can become a tax deduction on taxable income. Even though it is not yet fulfilled the main wish of the Moslems, where zakat is tax deductable, but however the accommodation on zakat payment as tax deduction on taxable income is a form of motivation and recognition that the Moslems is expected to have the urge to pay their zakat through a formal zakat institution. It seems that the need for socialization and intensive trouble-free facilities are still high and therefore the execution of zakat payment as tax deduction on taxable income could be realized as broad as possible.
As part of the support given to strengthen the zakat institutions in Indonesia in which it also helps to grow the society’ consciousness in paying zakat, on October 26th 2005 which seemingly occur on the month of Ramadhan 1426, The President Susilo Bambang Yudhoyono at Istana Negara announce the Zakat, Infak and Shadaqah Movement. The movement of zakat awareness is wished to broaden the zakat collection which was gathered from various zakat organizations.
SYNERGY STAGE
After the birth of so many zakat institutions, whether the one establish by government (BAZ) or society (LAZ), on this stage and hereinafter are the most important part where we have to develop a synergy between zakat institutions in Indonesia. These numerous zakat institutions have to become means of facilitation to strengthen zakat function in helping and empowering the poor and needy (mustahik). Not the other hand, where it becomes the reason of the emergence of competetition, contradiction and conflict between zakat institutions.
Zakat synergy is also part of the steps to mobilize collected resources from different zakat institutions. Such synergy would unite the potential to do something more big and strategic. If one or several zakat institutions could not actualized their programs in empowering the mustahik, thus the synergy would make the possibility to do more be greater and therefore and so does its impact.
In order to achieve the synergy stage between zakat institutions, several prerequirement or steps have to be enforced such as:
1. Every zakat institutions have to realize that their task in managing zakat is the task given by Allat SWT in the context of fulfilling the religious duties and always favoring the public interest above all.
2. Every zakat institutions have to realize that the zakat they administered is entrusted by Allah SWT, muzakki and thus has to be used for the sake of mustahik.
3. Every zakat institutions have to joint-in-hand and have the ties of fraternity between fellow Moslems and between zakat institutions themselves.
4. There should be a mutual resolution to decide on which strategic programs have to be done and prioritized on certain period. Such resolution would become the benchmark of every zakat institutions.
5. Every zakat institutions have to be realible to share potency, whether it is in the form of fund nor human resources and facilitation so as to materialize the community strategic program.
6. There should be intensive mutual communication to understand and respon all the developments, so that the synergy process would improve.
Every zakat institutions could implement a synergy with other zakat institutions. In hope that all of them could perform a realible, professional and beneficial activities, therefore the community would be encouraged to distribute their zakat through their institutions.
Many efforts in synergizing the management of zakat in Indonesia have been done. Several examples of synergy form between zakat administrator that have been carried out by zakat institutions in Indonesia, are:
1. Collaborating program of development of tithe collector (amil zakat) resources. For instance the program is being done by two or more zakat institutions working their activities together in order to improve the amil zakat capacity and capability through zakat management trainings or workshops. This for example is shown in the Amil Development Program organized by Zakat Management Institute (IMZ) where some zakat institutions were involved as the program supporter.
2. Collaborating program of distribution or empowerment of zakat, such as: the arrangement of working skill training on this matter would be how to make use computers for the mustakhik or by way of financing and managing the unfortunate farmers to be able to improve their harvest or by managing hospitals and medical unit for the poor. This is done for example on agricultural farming program in Lamongan East Java where many zakat institutions are involved and also in program Free Health Care (RS LKC) at Sunda Kelapa Menteng Jakarta.
3. Collaborating program between management of zakat institutions, for example to team up to make their institutions more solid by making use of their advantages to achieve a better organisation performance. Such corporation is done by two or more zakat institutions, which once done by Baznas and Dompet Dhuafa Republika and thus Baznas Dompet Dhuafa was formed on September 20th 2006 up until September 20th 2007.
INDONESIAN AMIL ZAKAT CODE OF ETHICS
One of important aspects in organizing zakat in Indonesia is systemizing the Amil Zakat code of ethics. Amil Zakat is a profession that should be considered among Moslems community. The necessity of the profession is determined by Allah Rabbul Alamin through His divine in the Qur’an. Amil Zakat duty is to be a mediator of zakat circulation from muzakki to mustahik. If there is no Amil Zakat, then the supporting pillar of zakat fund management would collapse.
Relatedness to Amil Zakat, once upon a time there was a story about zakat institutions in one of the city in Indonesia that showed their enthusiacism in collecting zakat funds in Ramadhan by socializing the fundraising attractively so thus we could find lots of promotional media of several zakat institutions in every corner of the city. Unfortunately an excessive unhealthy competition appeared. A promotional media of an institution is “covered” with other zakat institution promotional media. Or else like what happen in another city, a zakat institution, obstruct another zakat institution that wants to do its socialisation in a company that has become its “regular donator”.
Such fenomena shows that amil zakat code of ethics needs to be understood. It is a code of conduct that has to be done by every people who involved in the area of zakat management service. With the amil zakat code of ethics thus every people and every institution would be guided to act positively in supporting every program that would improve the development of zakat. Not otherwise become shallow and thinking that zakat management is only a task intended for a few people or one particular institution.
Amil zakat code of ethics will shape amil zakat perception that managing zakat is a huge mandate from Allah SWT and has to be carried out with seriousness and truthfulness. This noble task in managing zakat is basically done with the consciousness of fulfilling the duties and devotion to Allah Rabbul Alamin. With the profound sincerity, thus amil zakat will present a proper conduct in managing zakat in accordance to what Allah SWT and His Prophet have destined. The result would be the appearance of dignified character in managing zakat.
Some behaviour that could be considered in the amil zakat code of ethics is:
1. Working sincerely in the name of Allah
2. Using the Zakat Syariah to be the guidelines in managing
3. Serving the muzakki and mustahik wholeheartedly
4. Having a proper conduct and humanitarianism, especially by helping the poor.
5. Seeing competition with other zakat institutions as a race in goodness, so that we could appreciate and respect others more.
6. Being transparent and accountable
7. Always doing self-improvement so that working performance would advance from time to time
8. Always pray for the muzakki as a form of appreciation to the people that have given some of their wealth to help others in need.
Amil zakat code of ethics will continue to be socialised so that it can be the guide for every ectivities in zakat institutions in Indonesia. This code of ethics will undergo perfection so it can guard the amil zakat conduct in Indonesia. To strengthen the code of ethics position when facing the zakat institutions, thus it needs to be made official or being supported by zakat institutions and other related parties in the journey of organizing amil in Indonesia.
THE FUTURE OF FORUM ZAKAT (FOZ)
Forum Zakat (FOZ) is the association of zakat institutions in Indonesia. It is a means for uniting and interacting all zakat administrator in Indonesia. Since it was found in 1997, FOZ has now been operating for eleven years. The member consists of Badan Amil Zakat (BAZ) dan Lembaga Amil Zakat (LAZ). The numbers of registered members are 253 organisations.
Nowadays emerge questions marks about FOZ performance in the future that are based on quite important thoughts. The first assessment come into view is the opinion that FOZ performance is decreasing in the battle of zakat in Indonesia. Even though FOZ if viewed from its activities sides, is still running lots of activities, however the program that are chosen still has artificial characteristic. Thus FOZ is valued to be incompetence to choose strategic activities/programs for the sake of society.
The second assessment revealed is that FOZ is not yet able to become the connector as well as the augmentation of zakat organisation (OPZ) strength. Some actions taken by FOZ to synergize OPZ is like challenging a steep wall. The activities processing and each members interests usually become the obstacles. The commitment and implementation to form a joint project sometime undergo endless discussion.
The third assessment emerged is that members of FOZ do not felt the real benefits of FOZ. They think that the existence and the discontinuance of FOZ have no difference. At the end theywould assume that FOZ is not too important. FOZ has made lots of efforts to extend its wing to district area, but always stumbled by the lack of support and enthusiasm from OPZ. For them the presence of FOZ is unsignificant for the development of their institutions.
The fourth assessment would be that FOZ is now has become part of Badan Amil Zakat Nasional (BAZNAS) or at least the role of FOZ and BAZNAS is overlapping and thus unclear. FOZ is expected to be independent and elegant to voice the many interests and opinions of zakat institutions.
To make the role of FOZ more clear in the future, thus every zakat stakeholder in Indonesia need to formulate the strategic role of FOZ. One way to explain FOZ position in the upcoming is by setting up the “Blue Print of Zakat Indonesia” in which the necessity at the moment is urgent in order to direct and picturised the face of zakat Indonesia in the future.
INDONESIAN ROLE IN SYNERGIZING ZAKAT INTERNATIONALLY
On 13-15 March 2006 in Kuala Lumpur Malaysia was held an international conference on zakat. That regional activity is called South East Asia Zakat Conference. The Malaysian Prime Minister Abdullah Ahmad Badawi had the pleasure to give welcoming speech to open this international meeting. Around 200 delegations from many countries in South East Asia attended the great event which was held for the first time.
The accomplishment of South East Asia Zakat Conference is the result of zakat development growth in south eastasia all this long. Many zakat organisations have grown in ASEAN countries for the last 10 years. Through friendships and conventions between zakat administrators throughout South East Asia which was dreamt up by zakat administrators in Indonesia, and then crystalised in a desire to strengthen the function of information transfer and synergy.
This conference is improvised to formulate the South East Asia Board of Zakat (DZAT), a means for gathering of the leaders and all the zakat practitioners in South East Asia. The Board consists of people that have the full understanding of zakat in each country. The roles and responsibilities expected from the Board are:
1. To be the reference in deciding a solution for every zakat problems accour in regional level, whether it is fiqh matter or management
2. To standardise the zakat administrator competence, on the level of Amil, nor the management of the organisation
3. To do studies and research in the development of zakat in South East Asia
4. To held seminars, trainings, workshops in improving the quality of zakat management
5. To collaborate in making use and distributing zakat, especially in constructing zakat pilot project in South East Asia
6. To initiate the formation of Regional Zakat Board in other parts of the world.
The establishment of DZAT is a reflection of Moslem’ awareness to improve and optimalize the use of zakat so that it could give a wider beneficial and and uplifting the social status of the poor. Through DZAT, the zakat society in South East Asia will try to overcome the poverty problems in South East Asia.
The establishment of DZAT is strategic step to follow in the restoration of International Baitul Mal as practice by Rasullullah SAW and his disciples. With the set up of DZAT, the next step taken in the next five year is to establish Board of Zakat in other parts of the world. Furthermore in 10 to 15 years ahead it is expected that International Board of Zakat has been formed. The international Board of Zakat would afterward initiate the establishment of International Baitul Mal.
Thus the South East Asia Conference on Zakat in Kuala Lumpur becomes the momentum and has an important role in the arena of zakat internationally. The conferences proceeded successfully and obtained the target goal.
In the South East Asia Zakat Conference, Datuk Abdul Rahim, the Board of Directors of Pusat Pungutan Zakat (PPZ) Malaysia at the end of the conference session said: “We are from Malaysia will allocate 10 percent of the zakat fund raised in all Malaysian areas to finance zakat activities in South East Asia”. This statement is a form of support and commitment to stimulate the movement of South East Asia Board of Zakat (DZAT) that had been declared to all participants of South East Asia Zakat Conference in Kuala Lumpur on March 15th 2006.
The forming of DZAT was also supported by Malaysian Prime Minister Abdullah Ahmad Badawi in which in his opening speech he said: “Through DZAT, an agreement could be made to handle contemporary issues on zakat in overall by considering the sensitivity of the members”
Besides the commitment to establish DZAT, South East Asia Conference on Zakat is also confirming the consciousness to make use the power of people’s economy. The Malaysia ambassador in Saudi Arabia Datuk Ismail Ibrahim in his speech convey: “The economic power that should be on the hand of Moslem people, is not well managed and productive, and at the same time, the Moslems people prosperity can not be used to help other Moslems in need.” He invites all the participants to make an effort to gain the power of people’s economy so Moslems can stand up straight in global interaction.
Currently, after DZAT is being agreed, it is then depends on the zakat administrator in South East Asia, especially the entrusted repository of DZAT, to make use of the momentum to optimalize and synergize zakat in South East Asia. The poor and the miserable in South East Asia and all the components of Moslem society who have aspirations to go back to nobility of Moslem people are waiting for the real actions.
For the Indonesian Zakat community, the establishment of DZAT is a symbol of the appearance of the third rolling waves of zakat. The first wave is the phase where every zakat institution in Indonesia is taken up in various activities to improve the quality of the management of zakat. This phase is directed to achieve trustworthy and professional management performance.
The second wave came when zakat institutions in Indonesia is motivated to coordinate with other institutions and to manage zakat on the national level. This phase is marked by the establishment of Forum Zakat (FOZ), an association for the organisations of zakat administrator all over Indonesia. This phase is also marked by the legalisation of Zakat Management Act No. 38 year 1999.
And the third wave arrive when zakat institutions in Indonesia pioneering and directly involved in the management of zakat in South East Asia. The phase is marked by the establishment of DZAT and zakat synergy in South East Asia. This third wave has just being started, no trace of it can be seen yet since the ripples have just appear on the surface and thus still gathering its height of success.
After the thir wave has been passed, thus the fourth wave would come, that is when all zakat institutions in Indonesia initiating the international zakat synergy. On this phase International Baitul Mal is being developed and efforts to reintroduce the glittering period of zakat as what already occurs in the past.
The birth of South East Asia Board of Zakat (DZAT) is a pilot project for the establishment of zakat management solidity in between countries. DZAT is expected to be the leader as well as the pioneer of the birth of Regional Board of Zakat in other parts of the world. DZAT is a mover and an initiator for the set up of other Regional Board of Zakat. The DZAT activists have to socialize the existence of DZAT as well as promoting it for the establishment of other Regional Board of Zakat.
The positive results that have been achieved by DZAT should be use as reference for the existence of other Regional Board of Zakat. The outcomes of the directive made by DZAT can become an inspiration for the other Regional Board of Zakat. Therefore DZAT status becomes important including its activities and achievement.
In the long run, an effort has to be done for the establishment of other Regional Board of Zakat, such as East Asia Board of Zakat, West Asia Board of Zakat, African Board of Zakat, European Board of Zakat, American Board of Zakat or Australian Board of Zakat. Such efforts are:
1. Organizing seminars on the importance of Regional Board of Zakat
2. Visits various areas of the world to socialize the Regional Board of Zakat
3. Making use of international Islamic to socialize the necessity of Regional Board of Zakat
4. Writing a literacy to enlighten the importance of Regional Board of Zakat in the form of books, magazines or brochures.
INTERNATIONAL ZAKAT ORGANISATION
After the establishment of Regional Board of Zakat, so then the next step that has to be taken is to set up the International Zakat Organisation as the miniature of International Baitul Mal accordingly to the examples showed by the disciples and successor of Prophet Muhammad SAW. The presence of Baitul Mal is playing a very important role in managing zakat fund in global scope.
The aims and benefits of the International Zakat Organisation establishment are:
1. As a mean of synergizing and coordinationg International Zakat
Even though the Moslem society has a large potential on zakat fund, but if the fund could not be synergized and coordinated, then it cannot be the source for bigger benefits.
2. Decide on Syariah Guidelines and Contemporer Practical Zakat Management
At every period of time a guideline is needed to solve new problems in the context of managing zakat internationally. The result would be used as a parameter in the management of zakat all over the world.
3. Becoming an international zakat fundraiser
The strength of zakat fund potency must be mobilized to become the source that can be use for the strategic interests for the Moslems, internationally.
As the resume of International Zakat Conference and the establishment of South East Asian Board of Zakat, without fanfare, a great international event was held. The conference aims to declare the set up of international zakat organisation and was taken place in Kuala Lumpur Malaysia on November 28th 2006. On the initiative of Malaysian Prime Minister Abdullah Ahmad Badawi and supported by Islamic Development Bank (IDB) and also Islamic Chamber of Commerce and industry (ICCI), the idea of forming an international zakat organisation is moving quite fast.
The conference that took a theme : “Towards The Establishment of an International Zakat Organization” attended by 14 countries, such as Saudi Arabia, Jordania, Turkey, Syria, Uni Emirat Arab, Qatar, Pakistan, Yaman, Bahrain, Egypt, Iran, Brunei, Malaysia and Indonesia. Every country is being delegated by the Minister of Religion or Ministery that takes care of zakat affairs. Indonesia representative were Minister of Religion Moh. Maftuh Basyuni associated with Director General of Bimas Islam Department of Religion Prof. Nasaruddin Umar.
Some consideration were made in forming international zakat organisation as conveyed by Syaikh Saleh Abdullah Kamil, President ICCI: (1) To make zakat as the source of fund to eliminate poverty and unemployment; (2) To make zakat as the source of fund to do investment activities in order to enhance the economic growth; (3) To develop the management capacity of zakat institution in various Islamic countries.
In a discussion about responses on the proposal of setting up an international zakat organisation, every country declares their approval. Even though some of them wish that the idea is put into more detail, but nevertheless every country agrees to establish the international zakat organisation. The Indonesian Minister of Religion Maftuh Basyuni expresses his support on the idea since it would be very useful for the Moslem people all over the world, depends on the situation and condition of each countries.
In his opening speech, the Malaysian Prime Minister Abdullah Ahmad Badawi confirming that later on this international zakat organisation will play a role in helping to optimize zakat through zakat fund subsidy of rich Moslems countries to the poor Moslems countries. Thus it is expected that this organisation will help the hardship or suffering of a Moslem country when struck by a disaster. In addition, Badawi uttered that international zakat organisation will try to give a professional, transparent and accountable zakat management.
At the end all the countries representatives in the conference accepting the idea that it is necessary to establish an international zakat organisation. As a follow up on the above agreement thus some steps will be done to do continous perfection such as preparing organisation structure including its detail of responsibilities. To prepare the International Syariah Act on zakat especially in regards to its utilization and empowerment. To organise the affiliation pattern between zakat institutions in Moslems countries and their government role particularly concerning the collection and utilization of zakat fund. This continuance is also going to be determined by creating working group to mastering and following up the agreement.
In relation to forming an international zakat organisation it is suggested that Kuala Lumpur Malaysia will be the center of international zakat organisation secretariat with the full support from the government and Malaysian Prime Minister Abdullah Ahmad Badawi who is also the Chief of Islamic Conference Organisation (OKI). Even though the formal agreement has not yet being done, but it seems that all the conference participants has accepted informally.
With the agreement of establishing the international zakat organisation, it means that another big step is done in the world of zakat management. If in February 2006 when the South East Asia Zakat Conference is taken place to set up a South East Asia Board of Zakat (DZAT), all the participants predict that it will be done in three to five years ahead, nevertheless through the international zakat conference, the agreement to form an international zakat organisation could be finished in a few months period. Hopefully this would be a good sign to go back to zakat glittering era, in which it is a dream of many Moslems society all over the world.
THE RETURN OF MAGNIFICENT ZAKAT
With the formed of international organization in zakat and with the starting of the zakat era, hence the realization of magnificent zakat become nearer.
This magnificent zakat era is a wonderful hope of the best achievement in managing zakat which starting to grow in this world, an ideal picture of “Khairu Ummah” in administering zakat.
There are several factors that can become basis for us to see that the magnificent of zakat is starting to grow. There are:
a) Establishment of the world network coordination in zakat.
b) Minimum of 80% Moslem all of the world pay zakat to the right institution.
c) The poverty number of Moslem people in the world has decreased minimum 50% from 10 years before.
d) There are some countries that zakat is no longer accepted because of its free from mustahik.
e) Emerging international institution in health and education for poor people.
f) Many of business centers or economic center which belongs to mustahik or the profit is used for the sakeness of mustahik.
In conjunction with the establishment of the world international organization in zakat, many zakat organizations or people who concern about zakat will continue to support and take part if necessary to achieve the mission.
But furthermore, the support and involvement of other Moslem countries will become one of the main key in achieving that mission.
In conclusion, all Moslem countries and all zakat organizations have to work together, creating strong synergy so that the achievement of magnificent zakat will soon become establish.
*) Ahmad Juwaini is an Executive Director of Dompet Dhuafa Republika and member Board of Advisor Indonesian Zakah Organization Association Forum Zakat (FOZ)
**) This is a Paper for International Zakat Executive Development Programme, in Malaysia, 15 – 26 December 2008
02 January, 2009
Selamat Datang Amil Zakat Internasional !
Institut Kajian Zakat (IKaZ) Malaysia yang didukung penuh oleh Islamic Development Bank (IDB), International Zakat Organization (IZO), Departemen Wakaf, Haji dan Zakat (Jawhar) Malaysia dan berbagai organisasi dan syarikat di Malaysia telah menghelat International Zakat Executive Development (IZED) pertama di dunia. Sebuah ajang penggemblengan amil zakat bertaraf internasional yang digelar pada tanggal 15-26 Desember 2008.
Dengan mengambil tempat di kompleks Institut Latihan Islam Malaysia (ILIM) Bangi Selangor, IZED diikuti oleh wakil-wakil dari berbagai negara muslim yaitu Saudi Arabia, Oman, Nigeria, Brunei Darussalam, Indonesia dan tentu saja perwakilan tuan rumah Malaysia. Sejumlah 32 orang peserta dengan penuh semangat menyerap berbagai muatan pelajaran yang disampaikan dengan pengantar bahasa Inggris yang sesekali diselingi bahasa Arab.
Berbagai ahli dan praktisi zakat membentangkan berbagai kertas kerja dan modul. Beberapa tema yang dibahas pada ajang IZED ini adalah : peran strategis zakat, sejarah perkembangan zakat, fikih zakat, manajemen zakat, marketing zakat, teknologi & informasi zakat, enterpreneurship zakat, sistem distribusi zakat, amil zakat unggulan dan standar penilaian kinerja. Selain materi yang disajikan di dalam kelas, IZED juga diisi dengan kunjungan kerja ke Lembaga Zakat Selangor dan Pusat Pungutan Zakat Kuala Lumpur. Semakin lengkap muatan materi IZED dengan presentasi pengalaman pengelolaan zakat dari setiap negara yang menjadi peserta.
Selain bertujuan meningkatkan keahlian amil zakat di berbagai negara muslim, IZED juga bertujuan menyiapkan kader zakat internasional, sekaligus melakukan perintisan standarisasi amil zakat internasional. Yaitu sebuah upaya untuk dapat menentukan kompetensi dasar atau minimal bagi seorang amil sehingga layak untuk mengelola organisasi zakat pada level global. Dalam jangka panjang sertifikat kelulusan IZED dapat menjadi penanda bahwa seorang amil telah memenuhi kualifikasi amil zakat internasional.
Pada IZED ini juga dipaparkan rancang bangun (blue print) International Zakat Organization (IZO), sebuah organisasi zakat yang didirikan oleh negara-negara Organisasi Konferensi Islam (OKI) dalam rangka menyinergikan pengelolaan zakat di antara berbagai negara muslim. IZO akan menjadi payung sekaligus koordinator bagi seluruh organisasi zakat di berbagai negara muslim, khususnya negara anggota OKI. IZO kini telah mulai bergerak untuk mengibarkan sinergi zakat di ranah antar bangsa melalui kepemimpinan Direktur eksekutif (CEO / Managing Director) Tuan Haji Mat Hassan Esa Yang disokong penuh oleh PM Abdullah Ahmad Badawi selalu ketua OKI.
Menjelang akhir acara IZED, seluruh peserta bersepakat membuat rekomendasi yang berisikan pesan kepada seluruh negara muslim untuk :
1. Meningkatkan kolaborasi dan sinergi zakat internasional
2. Menyusun Internasional Zakat Standar
3. Melakukan peningkatan kualitas manajemen zakat dengan saling berbagi pengetahuan dan keahlian di antara organisasi zakat di dunia.
4. Meningkatkan syiar zakat melalui keterlibatan pemimpin negara muslim dan keberhasilan pendayagunaan zakat dalam mengubah hidup mustahik.
Dengan terselenggaranya IZED yang pertama ini, berarti kini sejarah zakat dunia, memasuki babak baru yaitu fase pengembangan amil berkualitas global. Selamat datang amil zakat internasional !
Dengan mengambil tempat di kompleks Institut Latihan Islam Malaysia (ILIM) Bangi Selangor, IZED diikuti oleh wakil-wakil dari berbagai negara muslim yaitu Saudi Arabia, Oman, Nigeria, Brunei Darussalam, Indonesia dan tentu saja perwakilan tuan rumah Malaysia. Sejumlah 32 orang peserta dengan penuh semangat menyerap berbagai muatan pelajaran yang disampaikan dengan pengantar bahasa Inggris yang sesekali diselingi bahasa Arab.
Berbagai ahli dan praktisi zakat membentangkan berbagai kertas kerja dan modul. Beberapa tema yang dibahas pada ajang IZED ini adalah : peran strategis zakat, sejarah perkembangan zakat, fikih zakat, manajemen zakat, marketing zakat, teknologi & informasi zakat, enterpreneurship zakat, sistem distribusi zakat, amil zakat unggulan dan standar penilaian kinerja. Selain materi yang disajikan di dalam kelas, IZED juga diisi dengan kunjungan kerja ke Lembaga Zakat Selangor dan Pusat Pungutan Zakat Kuala Lumpur. Semakin lengkap muatan materi IZED dengan presentasi pengalaman pengelolaan zakat dari setiap negara yang menjadi peserta.
Selain bertujuan meningkatkan keahlian amil zakat di berbagai negara muslim, IZED juga bertujuan menyiapkan kader zakat internasional, sekaligus melakukan perintisan standarisasi amil zakat internasional. Yaitu sebuah upaya untuk dapat menentukan kompetensi dasar atau minimal bagi seorang amil sehingga layak untuk mengelola organisasi zakat pada level global. Dalam jangka panjang sertifikat kelulusan IZED dapat menjadi penanda bahwa seorang amil telah memenuhi kualifikasi amil zakat internasional.
Pada IZED ini juga dipaparkan rancang bangun (blue print) International Zakat Organization (IZO), sebuah organisasi zakat yang didirikan oleh negara-negara Organisasi Konferensi Islam (OKI) dalam rangka menyinergikan pengelolaan zakat di antara berbagai negara muslim. IZO akan menjadi payung sekaligus koordinator bagi seluruh organisasi zakat di berbagai negara muslim, khususnya negara anggota OKI. IZO kini telah mulai bergerak untuk mengibarkan sinergi zakat di ranah antar bangsa melalui kepemimpinan Direktur eksekutif (CEO / Managing Director) Tuan Haji Mat Hassan Esa Yang disokong penuh oleh PM Abdullah Ahmad Badawi selalu ketua OKI.
Menjelang akhir acara IZED, seluruh peserta bersepakat membuat rekomendasi yang berisikan pesan kepada seluruh negara muslim untuk :
1. Meningkatkan kolaborasi dan sinergi zakat internasional
2. Menyusun Internasional Zakat Standar
3. Melakukan peningkatan kualitas manajemen zakat dengan saling berbagi pengetahuan dan keahlian di antara organisasi zakat di dunia.
4. Meningkatkan syiar zakat melalui keterlibatan pemimpin negara muslim dan keberhasilan pendayagunaan zakat dalam mengubah hidup mustahik.
Dengan terselenggaranya IZED yang pertama ini, berarti kini sejarah zakat dunia, memasuki babak baru yaitu fase pengembangan amil berkualitas global. Selamat datang amil zakat internasional !
26 December, 2008
REKOMENDASI INTERNATIONAL ZAKAT EXECUTIVE DEVELOPMENT (IZED)
In the name of Allah the most Beneficent and the most Merciful
RECOMMENDATIONS
INTERNATIONAL ZAKAT EXECUTIVE DEVELOPMENT PROGRAMME 2008
“Enhancing the Ummah through Zakat Excellence”
15-26 DECEMBER 2008
ISLAMIC TRAINING INSTITUTE OF MALAYSIA
BANGI, SELANGOR
MALAYSIA
خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٌ۬ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower”.
Surah At-Taubah 9: 103
Zakat is one of the pillars of Islam fulfilling it will increase one’s faith as well as strengthening brotherhood among mankind. Zakat has long existed and successfully played an important role in the ummah socio-economic development. Unfortunately, at present zakat is no longer in the economic mainstream; as such it has diminished its importance in the eyes of the ummah. The current downtrend in socio-economic state of the Muslims that are mired with poverty, illiteracy, malnutrition, increasing gaps between rich and poor; this provides opportunity to zakat to be a solution in alleviating these mishaps. Therefore, excellence in zakat must be realized if it is to continue to act as catalyst and savior for the ummah.
We, the participants of The International Zakat Executive Development Program (IZEDP) 2008 on 24th December 2008 / 26 Zulhijjah 1429H have agreed upon the following recommendations:
PLATFORM FOR INTERNATIONAL ZAKAT COLLABORATION
1. Creation of a global zakat forum among practitioners and thinkers as well as government and non-governmental organizations as a means to strengthen zakat globally, i.e. to create World Zakat Forum (WZF).
2. Collaboration within countries and organizations to undertake research, publication and training of matters related to development of zakat.
3. Exchange and sharing of officials, program, resources and information among zakat institutions internationally.
4. Setting up of committee to promote standardization of zakat practices among countries, i.e. an International Zakat Standard.
ENHANCEMENT OF COUNTRIES’ ZAKAT MANAGEMENT
5. Enhance training on the management of zakat to achieve maximum potential of zakat collection as well as effective distribution,
6. Synergizing the management of zakat with other institutions and agencies to give a greater impact and facilitate the payment and distribution of zakat,
7. Creation of benchmark with the best management practice.
8. Creation of a manual of zakat practice (MZP) to guide zakat organization in performing their operation.
ADVANCING THE SYIAR OF ZAKAT
9. Promote public confidence of zakat organization through greater accountability and transparency in collection and distribution of zakat,
10. Educate and create awareness among the public on the importance of zakat so that this duty will be fulfilled voluntarily (due to faith / iman) i.e. providing exposure of zakat at the early age,
11. Invite leaders of Muslim countries and organizations to implement zakat within their countries/organizations,
12. Identify contemporary real life example of successful zakat organizations and recipients as a model in promoting and marketing of zakat,
13. Fostering entrepreneurship through the deployment of zakat excellence collection and distribution management.
Allahumma Ya Allah,
May Allah Subhanahu Wa Taala blessed and ridho on all the ideas, effort and energy in ensuring zakat to play an important role in the ummah socio economic development. Ameen. Herewith, we the participants and organizer of The International Zakat Executive Development Program 2008 declared the said recommendations.
Department of Awqaf, Zakat and Hajj (JAWHAR) Malaysia,
Islamic Development Bank (IDB)
Economic Planning Unit (EPU) Malaysia
Institut Kajian Zakat Malaysia (Zakat Research Institute of Malaysia) (IKaZ)
Islamic Training Institute of Malaysia (ILIM)
Pusat Pungutan Zakat (Zakat Collection Centre of Federal Territory) Malaysia
Lembaga Zakat Selangor (Selangor Zakat Board) Malaysia
Department of Zakat and Income Tax, Saudi Arabia
Ministry of Awqaf and Religious Affairs of Oman
Zakat Collection, Distribution and Endowment (Awqaf) Board, Zamfara State, Nigeria
Badan Amil Zakat Nasional (BAZNAS) Indonesia
Forum Zakat Nasional (FOZ) Indonesia
Dompet Dhuafa (DD) Indonesia
Majlis Ugama Islam Negara Brunei Darussalam
Pusat Urus Zakat Pulau Pinang, (Zakat Management Centre) Malaysia
Pusat Zakat Melaka (Zakat Centre of Melaka) Malaysia
Malaysia Association for Tax Accountants (MATA) Malaysia
24th December 2008 / 26 Zulhijjah 1429H
RECOMMENDATIONS
INTERNATIONAL ZAKAT EXECUTIVE DEVELOPMENT PROGRAMME 2008
“Enhancing the Ummah through Zakat Excellence”
15-26 DECEMBER 2008
ISLAMIC TRAINING INSTITUTE OF MALAYSIA
BANGI, SELANGOR
MALAYSIA
خُذۡ مِنۡ أَمۡوَٲلِهِمۡ صَدَقَةً۬ تُطَهِّرُهُمۡ وَتُزَكِّيہِم بِہَا وَصَلِّ عَلَيۡهِمۡۖ إِنَّ صَلَوٰتَكَ سَكَنٌ۬ لَّهُمۡۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ
“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower”.
Surah At-Taubah 9: 103
Zakat is one of the pillars of Islam fulfilling it will increase one’s faith as well as strengthening brotherhood among mankind. Zakat has long existed and successfully played an important role in the ummah socio-economic development. Unfortunately, at present zakat is no longer in the economic mainstream; as such it has diminished its importance in the eyes of the ummah. The current downtrend in socio-economic state of the Muslims that are mired with poverty, illiteracy, malnutrition, increasing gaps between rich and poor; this provides opportunity to zakat to be a solution in alleviating these mishaps. Therefore, excellence in zakat must be realized if it is to continue to act as catalyst and savior for the ummah.
We, the participants of The International Zakat Executive Development Program (IZEDP) 2008 on 24th December 2008 / 26 Zulhijjah 1429H have agreed upon the following recommendations:
PLATFORM FOR INTERNATIONAL ZAKAT COLLABORATION
1. Creation of a global zakat forum among practitioners and thinkers as well as government and non-governmental organizations as a means to strengthen zakat globally, i.e. to create World Zakat Forum (WZF).
2. Collaboration within countries and organizations to undertake research, publication and training of matters related to development of zakat.
3. Exchange and sharing of officials, program, resources and information among zakat institutions internationally.
4. Setting up of committee to promote standardization of zakat practices among countries, i.e. an International Zakat Standard.
ENHANCEMENT OF COUNTRIES’ ZAKAT MANAGEMENT
5. Enhance training on the management of zakat to achieve maximum potential of zakat collection as well as effective distribution,
6. Synergizing the management of zakat with other institutions and agencies to give a greater impact and facilitate the payment and distribution of zakat,
7. Creation of benchmark with the best management practice.
8. Creation of a manual of zakat practice (MZP) to guide zakat organization in performing their operation.
ADVANCING THE SYIAR OF ZAKAT
9. Promote public confidence of zakat organization through greater accountability and transparency in collection and distribution of zakat,
10. Educate and create awareness among the public on the importance of zakat so that this duty will be fulfilled voluntarily (due to faith / iman) i.e. providing exposure of zakat at the early age,
11. Invite leaders of Muslim countries and organizations to implement zakat within their countries/organizations,
12. Identify contemporary real life example of successful zakat organizations and recipients as a model in promoting and marketing of zakat,
13. Fostering entrepreneurship through the deployment of zakat excellence collection and distribution management.
Allahumma Ya Allah,
May Allah Subhanahu Wa Taala blessed and ridho on all the ideas, effort and energy in ensuring zakat to play an important role in the ummah socio economic development. Ameen. Herewith, we the participants and organizer of The International Zakat Executive Development Program 2008 declared the said recommendations.
Department of Awqaf, Zakat and Hajj (JAWHAR) Malaysia,
Islamic Development Bank (IDB)
Economic Planning Unit (EPU) Malaysia
Institut Kajian Zakat Malaysia (Zakat Research Institute of Malaysia) (IKaZ)
Islamic Training Institute of Malaysia (ILIM)
Pusat Pungutan Zakat (Zakat Collection Centre of Federal Territory) Malaysia
Lembaga Zakat Selangor (Selangor Zakat Board) Malaysia
Department of Zakat and Income Tax, Saudi Arabia
Ministry of Awqaf and Religious Affairs of Oman
Zakat Collection, Distribution and Endowment (Awqaf) Board, Zamfara State, Nigeria
Badan Amil Zakat Nasional (BAZNAS) Indonesia
Forum Zakat Nasional (FOZ) Indonesia
Dompet Dhuafa (DD) Indonesia
Majlis Ugama Islam Negara Brunei Darussalam
Pusat Urus Zakat Pulau Pinang, (Zakat Management Centre) Malaysia
Pusat Zakat Melaka (Zakat Centre of Melaka) Malaysia
Malaysia Association for Tax Accountants (MATA) Malaysia
24th December 2008 / 26 Zulhijjah 1429H
28 November, 2008
Amil : Aktivis atau Profesional
Presiden terpilih Amerika Serikat Barack Obama adalah fenomena bagi negaranya sendiri, sekaligus bagi dunia. Barack Obama mencatatkan dirinya sebagai presiden Amerika kulit hitam pertama dalam usia yang sangat muda. Selain sebelumnya dikenal sebagai senator dari Partai Demokrat, Obama juga dikenal sebagai seorang aktivis.
Pada tahun 1985, Obama mengelola proyek nirlaba yang membantu gereja lokal menyusun program pelatihan kerja bagi penduduk yang tinggal di lingkungan miskin. Sebagai community organizer di Calumet Community Religious Conference (CCRC), tugas Obama antara lain mendatangi rumah satu per satu guna mendata berbagai permasalahan warga. Mulai dari perkara selokan mampet, air ledeng yang cuma menetes, sampai bagaimana caranya mengatasi persoalan pelacuran.
Sejarah kemudian mencatat Obama sukses menambah jumlah organisasi antikenakalan remaja, membuat sistem manajemen sampah, memperbaiki jalan raya, membersihkan selokan dan menyusun sistem keamanan swakarsa. Sampai akhirnya Harvard Law School pun menawari beasiswa kepada Obama. Belakangan bekal kedekatannya dengan komunitas di Chicago inilah yang mengantarkannya menjadi senator mewakili Chicago serta mengantarkannya menjadi seorang kandidat presiden.
Aktivis adalah orang yang terpanggil untuk memperjuangkan nilai-nilai dan keyakinan. Seorang aktivis adalah orang yang melakukan berbagai kegiatan dalam rangka mencapai tujuan yang dicita-citakan. Seorang aktivis rela berkorban dalam rangka perwujudan kehidupan masyarakat. Ia rela jatuh bangun demi impiannya tentang kondisi kehidupan yang lebih baik. Seorang aktivis seringkali adalah seorang yang bersedia mendapatkan balas jasa alakadarnya, yang penting harapan keadaan yang berubah segera terealisir.
Profesional adalah orang yang tertantang untuk melakukan pekerjaan yang telah ditentukan oleh pemberi pekerjaan. Seorang profesional diharuskan menyelesaikan suatu tugas atau target-target yang telah ditetapkan. Bagi seorang profesional pencapaian prestasi dan target adalah orientasi utamanya. Seorang profesional juga adalah orang yang bekerja dengan pengetahuan dan keahlian. Seorang profesional mendapatkan balas jasa sesuai dengan prestasi dan pencapaiannya atas target yang telah ditetapkan.
Seorang aktivis kecenderungannya adalah seorang pejuang yang seringkali abai dengan pengukuran kinerja dan penilaian prestasi. Seorang aktivis juga umumnya kurang memperhatikan sistem dan penataan sebuah pekerjaan. Seorang aktivis lebih dominan melakukan kegiatan dan menggapai mimpi. Pergantian posisi dan jabatan bagi seorang aktivis adalah rangkaian proses dalam membuktikan konsistensinya dalam memperjuangkan sesuatu.
Seorang profesional kadang adalah manusia yang hanya bergerak dengan tantangan atau penawaran. Mereka mau melakukan sesuatu karena ada imbalan balas jasa yang memadai. Mereka juga manusia yang seringkali mimpinya terbatas hanya pada ruang pekerjaan dan periode waktu yang disediakan. Bagi seorang profesional pergantian posisi dan jabatan adalah bagian dari upayanya untuk meneguhkan betapa mumpuninya ia dalam suatu bidang pekerjaan.
Amil zakat seharusnya adalah seorang aktivis yang sedang memperjuangkan sebuah cita besar tentang perbaikan pengelolaan zakat, baik di tingkat nasional maupun internasional. Amil zakat adalah seseorang yang bergerak karena pecut kepedulian dan goresan hati atas derita kaum dhuafa (mustahik). Amil zakat dengan penuh gairah dan pengorbanan mengupayakan perbaikan nasib orang-orang miskin. Amil zakat juga dengan gelora berkobar-kobar menyadarkan orang-orang berpunya agar senantiasa peduli dan menyisihkan sebagian sumber daya yang dimiliki guna merangkai kehidupan yang seimbang.
Meskipun amil zakat adalah seorang aktivis, tentu saja kita berharap bahwa amil zakat saat ini melakukan kegiatan dengan kemampuan pengetahuan dan keterampilan yang handal. Amil zakat juga melaksanakan tugas dengan keahlian hebat dan pengelolaan sistem yang unggul. Amil zakat berorientasi mencapai target dan tujuan dengan sistem kendali dan pengawasan yang prima. Amil zakat seharusnya juga adalah seseorang yang berkarya penuh performa unggul sehingga layak tanding dengan profesional lainnya di jagat bisnis. Sehingga kalau ditanya, apakah amil zakat aktivis atau profesional, maka jawabnya adalah : Aktivis yang Profesional !
Pada tahun 1985, Obama mengelola proyek nirlaba yang membantu gereja lokal menyusun program pelatihan kerja bagi penduduk yang tinggal di lingkungan miskin. Sebagai community organizer di Calumet Community Religious Conference (CCRC), tugas Obama antara lain mendatangi rumah satu per satu guna mendata berbagai permasalahan warga. Mulai dari perkara selokan mampet, air ledeng yang cuma menetes, sampai bagaimana caranya mengatasi persoalan pelacuran.
Sejarah kemudian mencatat Obama sukses menambah jumlah organisasi antikenakalan remaja, membuat sistem manajemen sampah, memperbaiki jalan raya, membersihkan selokan dan menyusun sistem keamanan swakarsa. Sampai akhirnya Harvard Law School pun menawari beasiswa kepada Obama. Belakangan bekal kedekatannya dengan komunitas di Chicago inilah yang mengantarkannya menjadi senator mewakili Chicago serta mengantarkannya menjadi seorang kandidat presiden.
Aktivis adalah orang yang terpanggil untuk memperjuangkan nilai-nilai dan keyakinan. Seorang aktivis adalah orang yang melakukan berbagai kegiatan dalam rangka mencapai tujuan yang dicita-citakan. Seorang aktivis rela berkorban dalam rangka perwujudan kehidupan masyarakat. Ia rela jatuh bangun demi impiannya tentang kondisi kehidupan yang lebih baik. Seorang aktivis seringkali adalah seorang yang bersedia mendapatkan balas jasa alakadarnya, yang penting harapan keadaan yang berubah segera terealisir.
Profesional adalah orang yang tertantang untuk melakukan pekerjaan yang telah ditentukan oleh pemberi pekerjaan. Seorang profesional diharuskan menyelesaikan suatu tugas atau target-target yang telah ditetapkan. Bagi seorang profesional pencapaian prestasi dan target adalah orientasi utamanya. Seorang profesional juga adalah orang yang bekerja dengan pengetahuan dan keahlian. Seorang profesional mendapatkan balas jasa sesuai dengan prestasi dan pencapaiannya atas target yang telah ditetapkan.
Seorang aktivis kecenderungannya adalah seorang pejuang yang seringkali abai dengan pengukuran kinerja dan penilaian prestasi. Seorang aktivis juga umumnya kurang memperhatikan sistem dan penataan sebuah pekerjaan. Seorang aktivis lebih dominan melakukan kegiatan dan menggapai mimpi. Pergantian posisi dan jabatan bagi seorang aktivis adalah rangkaian proses dalam membuktikan konsistensinya dalam memperjuangkan sesuatu.
Seorang profesional kadang adalah manusia yang hanya bergerak dengan tantangan atau penawaran. Mereka mau melakukan sesuatu karena ada imbalan balas jasa yang memadai. Mereka juga manusia yang seringkali mimpinya terbatas hanya pada ruang pekerjaan dan periode waktu yang disediakan. Bagi seorang profesional pergantian posisi dan jabatan adalah bagian dari upayanya untuk meneguhkan betapa mumpuninya ia dalam suatu bidang pekerjaan.
Amil zakat seharusnya adalah seorang aktivis yang sedang memperjuangkan sebuah cita besar tentang perbaikan pengelolaan zakat, baik di tingkat nasional maupun internasional. Amil zakat adalah seseorang yang bergerak karena pecut kepedulian dan goresan hati atas derita kaum dhuafa (mustahik). Amil zakat dengan penuh gairah dan pengorbanan mengupayakan perbaikan nasib orang-orang miskin. Amil zakat juga dengan gelora berkobar-kobar menyadarkan orang-orang berpunya agar senantiasa peduli dan menyisihkan sebagian sumber daya yang dimiliki guna merangkai kehidupan yang seimbang.
Meskipun amil zakat adalah seorang aktivis, tentu saja kita berharap bahwa amil zakat saat ini melakukan kegiatan dengan kemampuan pengetahuan dan keterampilan yang handal. Amil zakat juga melaksanakan tugas dengan keahlian hebat dan pengelolaan sistem yang unggul. Amil zakat berorientasi mencapai target dan tujuan dengan sistem kendali dan pengawasan yang prima. Amil zakat seharusnya juga adalah seseorang yang berkarya penuh performa unggul sehingga layak tanding dengan profesional lainnya di jagat bisnis. Sehingga kalau ditanya, apakah amil zakat aktivis atau profesional, maka jawabnya adalah : Aktivis yang Profesional !
06 November, 2008
ORANG GILA TELANJANG
Mungkin kita sangat sering menyaksikan orang gila tanpa busana yang berjalan di pinggir jalan. Pemandangan seperti itu kita pandang sebagai sesuatu yang sudah lumrah dan sangat biasa. Paling-paling kita hanya berteriak kaget atau buang muka pada awalnya, untuk selajutnya kita berlalu sambil tidak peduli. Kondisi seperti ini, hampir merata di seluruh negeri, seolah hal itu bukan suatu masalah.
Mungkin ada di antara kita yang memandang bahwa masalah orang gila adalah masalah keluarga orang gila tersebut. Atau kita menganggap bahwa masalah orang gila adalah urusan Departemen Sosial, dari pusat sampai daerah. Pandangan itu, tentu tidak salah seluruhnya, akan tetapi fakta yang nyata adalah bahwa tidak semua masalah orang gila, telah diselesaikan oleh keluarga orang gila atau Departemen Sosial.
Kita pernah mendengar, bahwa di sebuah daerah, sekumpulan orang gila liar (termasuk yang telanjang) ditangkapi oleh petugas dari Dinas Sosial. Operasi penangkapan ini mestinya dalam rangka mengumpulkan orang gila pada sebuah tempat terapi, sekaligus menjamin kehidupannya. Kitapun berharap dengan penangkapan ini, maka kehidupan masyarakat tidak terganggu dengan terkonsentrasinya orang gila di suatu tempat. Tapi yang terjadi kemudian ternyata rombongan orang gila ini bukan dimasukkan ke tempat penampungan dan rehabilitasi, akan tetapi dilepaskan di daerah tetangga dari daerah tersebut. Jadi yang dilakukan hanya sekedar memindahkan masalah orang gila dari satu daerah ke daerah lainnya.
Pernah suatu kali, Menteri Sosial menyarankan untuk membantu kesejahteraan pegawai Departemen Sosial yang bertugas di panti rehabilitasi orang gila. Menurut beliau, sungguh kasihan nasib petugas Departemen Sosial yang ditugaskan di panti rehabilitasi orang gila. Karena golongan dan level jabatannya sama, maka gajinya sama besar dengan pegawai Deparatemen Sosial yang bertugas di kantor pusat yang nyaman. Menurut beliau, kadang beliau merasa iba, karena tantangan petugas di panti rehabilitasi orang gila itu luar biasa. Baik tantangan fisik, psikis dan tentu saja, setiap saat jiwa mereka terancam.
Menurut petugas Departemen Sosial, sebenarnya banyak orang gila yang sudah mengalami terapi di panti rehabilitasi orang gila yang kemudian membaik dan dapat dikatakan sembuh. Akan tetapi ketika orang gila yang sudah waras ini dikembalikan kepada keluarganya, mereka tidak mendapatkan penanganan yang benar. Akibatnya mereka menjadi gila lagi dan untuk selanjutnya mereka menjadi liar dan menggelandang di jalanan lagi.
Pernah suatu kali terjadi di sebuah daerah, ada orang gila telanjang berdiri persis di pinggir jalan. Di seberangnya ada pawai gerak jalan yang diikuti ibu-ibu dan anak-anak yang jumlah hampir mencapai 1000 orang. Dengan posisinya yang persis di seberang jalan pawai gerak jalan, maka orang gila ini menjadi tontonan ibu-ibu dan anak-anak yang sebagian besar berusia balita. Ini adalah kejadian yang sungguh memprihatinkan, karena begitu banyak anak-anak yang dalam usia sangat muda telah disuguhi pemandangan yang tidak pantas.
Kehadiran orang gila telanjang di jalanan adalah sebuah maksiat dalam pandangan ajaran Islam. Bila melihatnya, setiap orang Islam Fardhu Kifayah untuk melindungi auratnya atau memindahkannya ke lokasi yang tertutup dari pandangan manusia lain. Manakala kita membiarkan satu Kewajiban Kifayah dan tidak ada satu orang lain pun yang mengatasinya, maka berdosalah seluruh orang yang mengetahuinya.
Bila keluarga orang gila dan Departemen Sosial masih belum mampu menangani masalah orang gila, maka menjadi kewajiban kita untuk membantunya. Kita dapat membantu dengan pemikiran kita untuk memberikan solusi penyelesaian, membantu dengan tenaga dengan melibatkan diri dalam penanganan orang gila, atau dengan dana untuk membiayai kegiatan penanganan orang gila atau dengan fasilitas berupa tempat atau lahan yang dapat dimanfaatkan untuk penanganan orang gila. Bila di dalam hati kita tidak tergerak sedikitpun untuk ikut memikirkan persoalan orang gila ini, maka sungguh berdosalah kita. Ya Allah, Ampuni Kami Semua !
19 September, 2008
TRAGEDI ZAKAT 159
Hari Senin 15 September 2008 yang bertepatan dengan 15 Ramadhan 1429 adalah hari kelabu dunia zakat di Indonesia. Sebuah tragedi yang memilukan terjadi. 21 orang meninggal ketika berebut dan mengantri zakat di Rumah H. Syaikhon di Pasuruan Jawa Timur. Ini adalah tragedi zakat terburuk di Indonesia, bahkan mungkin di dunia.
Peristiwa tragedi ini adalah pengulangan tragedi zakat seperti yang sudah terjadi pada tahun-tahun sebelumnya. Tahun 2003 terjadi tragedi meninggalnya 4 orang ketika berebut zakat di pasar minggu jakarta. Tahun 2007 terjadi lagi tragedi zakat di Gresik Jawa Timur yang mengakibatkan satu orang meninggal. Dengan kejadian tragedi zakat di Pasuruan ini, maka lengkaplah tragedi zakat di Indonesia.
Pertanyaannya adalah : Sampai kapan kasus ini masih harus berulang ? Haruskah selalu ada orang miskin yang menjadi korban, ketika ada orang kaya sedang memuaskan pelaksanaan ibadah zakatnya ?
Menyalurkan zakat secara langsung, tentu saja tidak haram hukumnya. Untuk sekedar menggugurkan kewajiban dan memuaskan dahaga spiritual seorang pembayar zakat, maka menyalurkan zakat langsung adalah kenikmatan luar biasa. Terlebih bila hal itu dilaksanakan pada bulan Ramadhan yang penuh berkah dan balasan lipatan pahala bagi segala kebajikan.
Siapa sih yang tidak akan bahagia, ketika menyalurkan zakat, kemudian orang miskin yang menjadi penerimanya mencium tangan kita, mengucapkan terima kasih dan merapalkan doa dari bibirnya yang bergetar, diiringi oleh lelehan air mata. Sungguh ini adalah penyejuk jiwa dan pengisi ego spiritual yang dalam.
Tetapi menyalurkan zakat sebatas memuaskan dahaga spiritual dan menggugurkan kewajiban, hanyalah satu bagian dari makna ibadah zakat yang dihadirkan Yang Maha Kuasa bagi manusia di dunia ini. Zakat juga membawa pesan tentang perubahan orang-orang yang diberi zakat. Semestinya zakat yang disalurkan dengan benar memiliki dimensi untuk memenuhi kebutuhan orang-orang dhuafa dan mengatasi kemiskinan.
Untuk dapat mencapai manfaat zakat dalam dimensi sosial (ekonomi), maka zakat mestilah dikelola dengan sebuah pengelolaan yang piawai. Yaitu pengelolaan yang betul-betul mampu memberi perubahan terhadap nasib orang-orang miskin. Pengelolaan zakat yang ciamik juga menghendaki transparansi dan akuntabilitas publik yang jelas. Pengelolaan zakat harus mampu dipertanggung jawaban kepada para pemberi zakat, terlebih kepada Allah SWT yang Maha Menyaksikan setiap gerak-gerik makhluknya.
Untuk mencapai pengelolaan zakat yang baik, tentulah peran institusi pengelola menjadi tak terhindarkan. Fungsi pengelola (Amil) adalah conditio cine quanon bagi tercapainya tujuan perubahan nasib orang-orang dhuafa melalui zakat. berbanding dengan pengelolaan individual yang bersifat subjektif dan sporadis, maka pengelolaan melalui institusi diharapkan akan mampu mencapai tujuan zakat secara optimal.
Pentingnya penyaluran zakat dengan intermediasi institusi juga dalam rangka dana zakat dapat termobilisasi secara nyata. Potensi dana zakat yang besar, apabila dapat dimobilisasi dan dikonsentrasikan melalui institusi zakat akan terkumpul sangat besar. Dengan dana yang besar, maka segala program dalam rangka mengentas mustahik dari kemikiskinannya dapat dilakukan. Rumah sakit Gratis untuk orang miskin dapat didirikan, sekolah cuma-cuma buat dhuafa dapat dijalankan, toko dan perusahaan dalam rangka menghidupi kaum papa dapat diwujudkan. bahkan jika diperlukan ribuan hektar lahan sawah dan perkebunan dapat digarap dan diambil manfaatnya secara percuma oleh petani juga bukan sekedar mimpi.
Masalahnya, tidak semua masyarakat mempercayai organisasi pengelola zakat. Banyak
institusi zakat yang tidak amanah. Dari mulai pengalokasian program yang tidak tepat, pemilihan program yang asal ada, penggunaan uang zakat untuk operasional yang kelewat batas, tidak adanya transparansi dan pertanggung jawaban, sampai kepada gaya dan perilaku amil zakat yang kadang membuat masyarakat tidak simpati. Kalau sudah begini, maka amil zakat juga harus berbenah. Tidak cukup hanya sekedar meminta muzakki untuk membayar zakat melalui lembaganya, tetapi juga mendahului dengan segala perbaikan lembaga yang membuat setiap muzakki "Falling in Love" melihat gaya dan kinerja para amil.
Semoga Tragedi zakat di pasuruan ini adalah yang terakhir kalinya. Dan Semoga pada hari-hari yang akan datang semakin banyak muzakki yang menyalurkan zakatnya melalui lembaga.
Peristiwa tragedi ini adalah pengulangan tragedi zakat seperti yang sudah terjadi pada tahun-tahun sebelumnya. Tahun 2003 terjadi tragedi meninggalnya 4 orang ketika berebut zakat di pasar minggu jakarta. Tahun 2007 terjadi lagi tragedi zakat di Gresik Jawa Timur yang mengakibatkan satu orang meninggal. Dengan kejadian tragedi zakat di Pasuruan ini, maka lengkaplah tragedi zakat di Indonesia.
Pertanyaannya adalah : Sampai kapan kasus ini masih harus berulang ? Haruskah selalu ada orang miskin yang menjadi korban, ketika ada orang kaya sedang memuaskan pelaksanaan ibadah zakatnya ?
Menyalurkan zakat secara langsung, tentu saja tidak haram hukumnya. Untuk sekedar menggugurkan kewajiban dan memuaskan dahaga spiritual seorang pembayar zakat, maka menyalurkan zakat langsung adalah kenikmatan luar biasa. Terlebih bila hal itu dilaksanakan pada bulan Ramadhan yang penuh berkah dan balasan lipatan pahala bagi segala kebajikan.
Siapa sih yang tidak akan bahagia, ketika menyalurkan zakat, kemudian orang miskin yang menjadi penerimanya mencium tangan kita, mengucapkan terima kasih dan merapalkan doa dari bibirnya yang bergetar, diiringi oleh lelehan air mata. Sungguh ini adalah penyejuk jiwa dan pengisi ego spiritual yang dalam.
Tetapi menyalurkan zakat sebatas memuaskan dahaga spiritual dan menggugurkan kewajiban, hanyalah satu bagian dari makna ibadah zakat yang dihadirkan Yang Maha Kuasa bagi manusia di dunia ini. Zakat juga membawa pesan tentang perubahan orang-orang yang diberi zakat. Semestinya zakat yang disalurkan dengan benar memiliki dimensi untuk memenuhi kebutuhan orang-orang dhuafa dan mengatasi kemiskinan.
Untuk dapat mencapai manfaat zakat dalam dimensi sosial (ekonomi), maka zakat mestilah dikelola dengan sebuah pengelolaan yang piawai. Yaitu pengelolaan yang betul-betul mampu memberi perubahan terhadap nasib orang-orang miskin. Pengelolaan zakat yang ciamik juga menghendaki transparansi dan akuntabilitas publik yang jelas. Pengelolaan zakat harus mampu dipertanggung jawaban kepada para pemberi zakat, terlebih kepada Allah SWT yang Maha Menyaksikan setiap gerak-gerik makhluknya.
Untuk mencapai pengelolaan zakat yang baik, tentulah peran institusi pengelola menjadi tak terhindarkan. Fungsi pengelola (Amil) adalah conditio cine quanon bagi tercapainya tujuan perubahan nasib orang-orang dhuafa melalui zakat. berbanding dengan pengelolaan individual yang bersifat subjektif dan sporadis, maka pengelolaan melalui institusi diharapkan akan mampu mencapai tujuan zakat secara optimal.
Pentingnya penyaluran zakat dengan intermediasi institusi juga dalam rangka dana zakat dapat termobilisasi secara nyata. Potensi dana zakat yang besar, apabila dapat dimobilisasi dan dikonsentrasikan melalui institusi zakat akan terkumpul sangat besar. Dengan dana yang besar, maka segala program dalam rangka mengentas mustahik dari kemikiskinannya dapat dilakukan. Rumah sakit Gratis untuk orang miskin dapat didirikan, sekolah cuma-cuma buat dhuafa dapat dijalankan, toko dan perusahaan dalam rangka menghidupi kaum papa dapat diwujudkan. bahkan jika diperlukan ribuan hektar lahan sawah dan perkebunan dapat digarap dan diambil manfaatnya secara percuma oleh petani juga bukan sekedar mimpi.
Masalahnya, tidak semua masyarakat mempercayai organisasi pengelola zakat. Banyak
institusi zakat yang tidak amanah. Dari mulai pengalokasian program yang tidak tepat, pemilihan program yang asal ada, penggunaan uang zakat untuk operasional yang kelewat batas, tidak adanya transparansi dan pertanggung jawaban, sampai kepada gaya dan perilaku amil zakat yang kadang membuat masyarakat tidak simpati. Kalau sudah begini, maka amil zakat juga harus berbenah. Tidak cukup hanya sekedar meminta muzakki untuk membayar zakat melalui lembaganya, tetapi juga mendahului dengan segala perbaikan lembaga yang membuat setiap muzakki "Falling in Love" melihat gaya dan kinerja para amil.
Semoga Tragedi zakat di pasuruan ini adalah yang terakhir kalinya. Dan Semoga pada hari-hari yang akan datang semakin banyak muzakki yang menyalurkan zakatnya melalui lembaga.
01 September, 2008
MASA DEPAN ZAKAT INDONESIA
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Tepat pada bulan September 2008, usia Undang-Undang No. 38 Tahun 1999 genap melewati 9 tahun. Sebuah perjalanan UU yang tidak bisa disebut pendek. Meskipun masih terdapat kekurangan pada substansi isi UU No. 38 Tahun 1999, akan tetapi dampak kehadirannya sangat besar dalam perkembangan zakat di
Dengan melihat perkembangan perzakatan di
1. 1. Regulasi zakat yang optimal
Revisi UU Zakat akan terjadi, dimana isi pengaturan di dalamnya telah mencerminkan penataan yang lebih baik daripada UU No. 38/1999. Seluruh komponen penting yang diperlukan bagi perwujudan penataan zakat yang lebih optimal akan mendapatkan kejelasan pengaturan. Beberapa unsur penataan zakat yang termuat dalam regulasi zakat tersebut adalah : pengaturan tentang subjek zakat, objek zakat, kelembagaan zakat, fungsi pengumpulan zakat, fungsi pendayagunaan zakat, pencatatan dan transparansi OPZ, pertanggungjawaban OPZ, pencegahan penyimpangan dan sanksi atas penyimpangan baik dilakukan oleh muzakki maupun oleh OPZ.
2. Terkoordinirnya organisasi zakat di
Pada masa yang akan datang, seluruh OPZ akan dikoordinir oleh suatu badan atau institusi yang kuat, independen dan kredibel. Badan ini memiliki kewenangan mengkoordinir sekaligus mengawasi semua OPZ. Badan ini juga memiliki kewenangan untuk memberikan dan mencabut izin operasinal OPZ. Badan ini akan memiliki peran dalam melakukan mobilisasi dan pengaturan terhadap semua OPZ, sehingga sinergis. Badan ini juga akan menyusun database perzakatan secara menyeluruh. Pada lembaga ini akan terkumpul data lengkap seluruh OPZ, data muzakki, mustahik dan peta kemiskinan serta program pemberdayaan zakat yang dilakukan oleh semua OPZ. Melalui pengkordinasian dan pengawasan OPZ yang efektif, maka akan terwujud OPZ yang amanah dan profesional.
3. Meningkatnya pembayar zakat melalui lembaga
Dengan regulasi zakat yang tepat, maka akan meningkat kesadaran masyarakat dalam penunaian zakat. Berbondong-bondong para muzakki menyerahkan zakatnya melalui OPZ. Jika selama ini lebih banyak masyarakat menyerahkan zakatnya secara langsung kepada mustahik, maka pada masa yang akan datang sebagian besar masyarakat akan menyalurkan zakatnya melalui OPZ. Masyarakat akan semakin sadar bahwa untuk mencapai efektifitas pemanfaatan zakat, prasyarat utamanya adalah termobilisasi dan terkonsentrasinya dana zakat pada OPZ yang terkoordinir secara sistematis. Dengan terkonsentrasinya dana zakat secara optimal akan dimungkinkan pendayagunaan zakat yang lebih baik.
4. Meningkatnya masyarakat miskin yang terbantu
Dengan keberhasilan mobilisasi dana zakat, khususnya yang dihimpun oleh OPZ, maka akan semakin banyak mustahik yang terbantu. Dengan semakin amanah dan profesionalnya para OPZ, maka efektivitas penggalangan dana yang dilakukan oleh semua OPZ akan mencapai titik optimalnya. Pada kondisi penghimpunan dana yang optimal, maka upaya untuk menolong kehidupan orang-orang miskin akan meningkat. Dengan dana zakat yang terhimpun besar, maka semakin banyak kebutuhan dasar mustahik yang terpenuhi seperti layanan kesehatan, pendidikan, pengembangan ekonomi dan pelatihan keterampilan kerja. Di berbagai daerah akan muncul berbagai sarana kesehatan gratis, baik rumah sakit, klinik atau aksi pelayanan kesehatan. Juga akan muncul di berbagai daerah sekolah gratis, taman pendidikan gratis dan sarana belajar-mengajar yang disediakan kepada masyarakat miskin tanpa dipungut biaya. Yang juga akan muncul di berbagai wilayah adalah aktifitas badan-badan usaha dalam rangka memfasilitasi orang miskin untuk memperoleh pendapatan.
5. Zakat menjadi pengurang pajak
Pada masa depan yang akan terwujud adalah zakat menjadi pengurang pajak. Dengan berbagai pertimbangan dan alasan, khususnya pertimbangan perlunya persuasi terhadap pembayaran zakat, pada akhirnya zakat dapat menjadi pengurang pajak. Berlakunya zakat menjadi pengurang pajak akan menjadi momentum bagi muzakki untuk semakin terdorong menyalurkan zakatnya melalui OPZ yang telah diotorisasi untuk dapat mengeluarkan bukti zakat sebagai pengurang pajak. Perusahaan-perusahaan yang dimiliki kaum muslimin juga akan semakin banyak yang menyalurkan zakat perusahaannya melalui OPZ.
6. Meningkatnya peran
11 August, 2008
Bersedekah Dengan Cinta
Pak Agus sedang berjalan-jalan bersama istri dan anak-anaknya. Di sebuah tempat keramaian Pak Agus didekati oleh seorang pengemis. Sang Pengemis itu menjulurkan tangannya, sambil mengharap agar ia mendapatkan sekedar sedekah dari Pak Agus. Dengan sigap Pak Agus segera mengambil uang dari dompetnya. Pak Agus menyerahkan selembar uang kertas Rp 5.000,-. Uang itu kemudian diberikan kepada Sang Pengemis. Tentu saja pengemis itu menerimanya dengan gembira.
Ina, salah satu anak dari Pak Agus (berusia 6 tahun) menyaksikan peristiwa ini. Dengan penuh keheranan Ina berkomentar : ”Pak, ngasih ke pengemis seperti itu Rp 5.000,-, banyak banget…., Yah”. Pak Agus kemudian menjawab : ”Tidak apa-apa Nak, Ayah ingin menolong pengemis tadi.” Mendengar jawaban ini, Ina menimpali : ”Menolong
Seringkali kita memandang perbuatan mengeluarkan uang untuk keperluan kebajikan dalam kerangka pikir pendekatan hukum. Misalnya kalau kita akan bersedekah, maka yang pertama kali muncul dalam benak kita adalah hukumnya sedekah yaitu sunnah. Apabila dikerjakan mendapatkan pahala dan apabila tidak dikerjakan tidak berdosa. Sedangkan apabila kita hendak mengeluarkan zakat, maka pikiran kita segera memunculkan informasi bahwa menunaikan zakat adalah kewajiban yang apabila dikerjakan mendapat pahala, sedangkan apabila ditinggalkan akan berdosa.
Pola perilaku seperti di atas, tidaklah salah tentu saja, akan tetapi dengan pola pendekatan tersebut, maka seluruh amal perbuatan berderma kita terkesan sangat mekanis. Yang selalu muncul dalam setiap amal menyumbang kita adalah pendekatan kewajiban dan tingkatan hukum. Pola perilaku bersedekah seperti itu menimbulkan situasi yang terkesan kaku dalam beramal. Kita akan cenderung menjadi orang yang beramal karena tuntutan atau ancaman.
Kebiasaan lain yang juga sering menjadi pola perilaku kita dalam berderma adalah menghitung-hitung pahala. Kalau saya mengeluarkan zakat, berapa pahala yang akan saya terima ? Kalau saya bersedekah, pahala sebanyak apa yang akan saya dapatkan ? Dan kalau saya berinfak, maka jumlah pahala sebesar apa yang akan saya raih ?
Menghitung-hitung pahala boleh dan pantas kita lakukan. Karena dorongan mendapatkan pahala adalah alasan penting dalam kita beramal kebajikan. Akan tetapi apabila seluruh perbuatan menyumbang kita selalu didekati dengan pendekatan menghitung pahala, maka manakala ada peluang melakukan amal kebajikan yang sudah di depan mata, akan tetapi karena kita perkirakan nilai pahalanya kecil, maka kita akan sisihkan perbuatan tersebut. Kita lebih memilih untuk mencari tempat beramal kebajikan, meskipun jauh lokasinya atau belum kita temui saat itu, karena pahalanya akan lebih besar.
Seharusnya kita lebih mengembangkan perilaku beramal kebajikan dengan pendekatan dua hal yaitu pertama mencari kemuliaan karena mengharapkan cinta dari Allah SWT dan yang kedua menjadikan perilaku tersebut sebagai kebiasaan kita sehari-hari. Dalam konteks mencari kemuliaan karena mengharapkan cinta dari Allah, maka kita beramal kebajikan dengan dorongan semangat berkorban, karena dalam pengorbanan yang semakin besar, kita mengharapkan cinta yang semakin besar dari Allah SWT. Semakin tinggi pengorbanan yang kita lakukan, maka semakin besar cinta dari Allah yang kita harapkan.
Selain dengan semangat mengharapkan cinta dari Allah SWT, beramal kebajikan juga harus diupayakan menjadi kebiasaan kita. Misalnya dengan bersedekah, kita berusaha agar setiap hari kita mampu bersedekah. Tidak ada hari yang kita lewati tanpa di dalamnya ada kegiatan sedekah yang kita lakukan. Meskipun jumlah sedekah yang kita keluarkan cuma sebesar seribu rupiah, akan tetapi selalu kita lakukan setiap hari. Perbuatan amal kebajikan yang kita upayakan menjadi kebiasaan kita adalah cermin dari konsistensi dan keistiqomahan kita. Amal yang dilakukan secara terus menerus adalah salah satu bentuk amal yang dicintai oleh Rasulullah saw.
Jika setiap kita telah berusaha untuk berkorban melalui harta dan amal tersebut dijadikan oleh kita sebagai suatu kebiasaan, maka Insya Allah kita akan menjadikan manusia yang mulia karena cinta dari Allah SWT. Bukankah kita semua ingin menjadi insan yang selalu dicintai oleh Allah ?
01 August, 2008
Pakta Integritas Amil
Organisasi Pengelola Zakat (OPZ) adalah organisasi yang berkhidmat kepada masyarakat. OPZ karena melayani masyarakat sejatinya merepresentasikan kepentingan publik. OPZ harus menjaga dirinya dari perilaku yang mencederai amanah yang diembannya. OPZ harus senantiasa mengawal agar setiap personil yang terlibat dalam operasional institusinya betul-betul menjaga integritasnya.
Integritas adalah sebuah sikap dan perilaku yang menunjukkan bahwa seseorang tidak dapat dipengaruhi dan diselewengkan dari tugas dan tanggung jawab utamanya. Integritas juga menunjukkan bahwa yang bersangkutan bersungguh-sungguh dalam melaksakan tugas yang dipikulnya. Setiap amil yang melaksanakan tugas pengurusan dana umat harus memegang teguh pakta integritas.
Pakta Integritas Amil tersebut dapat berbunyi sebagai berikut :
Demi menjaga amanah dan integritas sebagai pengelola dana / sumber daya masyarakat,
kami Organisasi Pengelola Zakat menyatakan bahwa :
- Kami akan bekerja dengan sungguh-sungguh dan sepenuh hati untuk kepentingan masyarakat miskin, peningkatan kesejahteraannya serta mengutamakan kepentingan lembaga dan ummat, Ikhlas karena Allah SWT.
- Kami tidak akan menyalahgunakan posisi dan kedudukan kami dalam rangka mengutamakan kepentingan pribadi, kelompok dan suku di atas kepentingan masyarakat dan pemberi amanah.
- Kami tidak akan melakukan korupsi, kolusi dan nepotisme dalam mengelola dana / sumber daya masyarakat, dan kami setiap saat bersedia dikeluarkan dari organisasi, apabila terbukti melakukan korupsi, kolusi dan nepotisme.
- Kami tidak akan menerima suap atau bentuk keuntungan lainnya yang dapat disamakan dengan suap dalam seluruh urusan kami dalam mengelola dana / sumber daya masyarakat. Apabila terbukti kami menerima suap atau keuntungan lainnya yang dapat disamakan dengan suap, maka kami bersedia mendapatkan sanksi pemecatan tidak terhormat dari organisasi.
- Apabila kami menerima hadiah, sumbangan, komisi atau keuntungan material lainnya yang ditujukan kepada pribadi dan atau keluarga kami, tetapi diduga mengandung suap terhadap posisi dan kedudukan kami di organisasi, maka akan kami beritahukan dan serahkan kepada organisasi untuk selanjutnya dikembalikan atau diserahkan kepada yang berhak menerimanya.
- Dalam hal terjadi konflik kepentingan (Conflict of Interest) pribadi dengan organisasi, maka akan kami beritahukan dan serahkan kepada organisasi untuk memutuskannya sesuai dengan asas keterbukaan, keadilan dan kemanfaatan publik.
Pakta integritas ini kami buat dan tanda tangani dengan sepenuh hati dan tanggung jawab
dalam melaksanakannya untuk mencari Ridho dari Allah. Semoga Allah SWT memudahkan dan meridhoi niat tulus ini. Amin.
Pakta Integritas hanyalah sebuah alat untuk mengokohkan komitmen sekaligus mengawal agar setiap amil tidak menyimpang dari jalan yang lurus. Kekuatan Pakta Integritas akan sangat bergantung dengan sejauhmana penghayatan amil terhadap maknanya dan sejauhmana Organisasi Pengelola Zakat menegakkan seluruh kandungannya dalam praktek sehari-hari.
Jika setiap OPZ mampu menjaga integritas amilnya dari segala unsur yang dapat merusak kesucian tugas yang diembannya, maka akan semakin meningkat kepercayaan publik terhadap OPZ tersebut. Akhirnya, dengan semakin meningkatnya kepercayaan masyarakat terhadap sebuah OPZ, maka akan semakin besar dana dan sumber daya yang akan dititipkan oleh masyarakat kepada OPZ tersebut. Semoga !
05 June, 2008
Matinya Nurani ?
Sebuah berita mengejutkan tersaji di sebuah media ibu kota minggu ini, bahwa Pertamina akan mengadakan turnamen golf pada awal juni 2008. Informasi ini tentu menarik perhatian, karena di tengah derita rakyat yang begitu berat sebagai akibat kenaikan harga BBM, perusahaan penjual minyak nasional ini, malah melaksanakan event yang umumnya hanya diikuti oleh orang-orang dari golongan kaya. Sebuah kegiatan olahraga yang di masyarakat awam dikenal sebagai jenis olahraga mewah.
Tentu saja Sang Pelaksana bisa berdalih bahwa kegiatan ini dilaksanakan tanpa subsidi pendanaan dari APBN dan APBD, atau menyatakan bahwa kegiatan ini dilakukan dengan kesederhaan. Tapi di mata rakyat yang sedang terhimpit beban kehidupan, kegiatan seperti ini hanya menambah luka. Persoalan intinya adalah bahwa kegiatan ini dilakukan pada kondisi masyarakat yang sedang kesusahan karena menanggung tuntutan hidup yang semakin tak terjangkau.
Seharusnya di tengah krisis kehidupan ekonomi yang sedang menggelayuti rakyat sedemikian rupa ini, para pemimpin dan tokoh-tokoh bangsa menunjukkan keteladanannya. Mereka dengan insiatif sendiri atau dengan kebijakan yang dibuat menampilkan kesetiakawanannya. Sampai hari ini kita belum menyaksikan seorang pemimpin negara menyatakan bahwa fasilitas negara yang diterima pejabat pemerintah akan dikurangi atau dipotong guna membantu kesulitan hidup rakyat. Atau sekurang-kurangnya mereka meningkatkan alokasi dana sosial mereka dari gaji yang mereka terima dari negara itu sebagai perwujudan solidaritas sosial.
Barangkali, mengapa kebijakan kenaikan harga BBM yang menyengsarakan rakyat ini diambil juga karena para pengambil keputusan ini sudah kehilangan daya peduli. Mereka dengan mudahnya menafikan penderitaan rakyat sebagai akibat melonjaknya harga barang dan jasa di semua sektor dengan tambalan ‘gula-gula” Bantuan Langsung Tunai (BLT). Mereka seolah lupa bahwa BLT hanya diberikan dalam beberapa bulan, sementara dampak kenaikan BBM itu bersifat jangka panjang dan sangat luas.
Kebijakan yang penuh simplifikasi dan cenderung membela kepentingan para pelaku pasar asing ini, muncul karena kita telah kehilangan nurani. Kita mungkin telah menjadi manusia-manusia sistemik dan robotik dalam rangkain hukum-hukum teoritik bersifat linier. Yang dibumbui oleh tekanan dan rayuan sehingga membuat kita tak berkutik dan menyerah pada kenyamanan dan keenakan.
Sudah seharusnya apabila kita menata kembali hati kita dengan menyuburkan kasih sayang dan kepedulian. Sekaligus menajamkan komitmen dan daya juang dalam membela nasib rakyat, khususnya memperjuangkan mereka yang hidup dalam lapis terbawah. Kita harus memompakan energi yang mampu melawan setiap kekuatan jahat yang akan menggerogoti kemandirian dan potensi kesejahteraan bangsa. Sebuah energi yang juga akan melahirkan tindakan dan perilaku yang santun dalam membantu mereka yang hidup dalam kesulitan.
30 May, 2008
3 JARI
Belum tuntas bangsa Indonesia keluar dari keterpurukan sebagai akibat krisis moneter tahun 1997, ditambah dengan pukulan kenaikan BBM pada tahun 2005, kini kita dihadapkan lagi dengan hantaman kenaikan BBM yang berdampak pada bertambahnya kesulitan hidup masyarakat. Besaran kenaikan harga BBM saat ini, yang mencapai angka 30 % semakin mendorong meroketnya harga barang dan jasa hampir di semua sektor. Dimana sebelumnya harga beberapa kebutuhan pokok telah mengalami lonjakan, sebagai akibat kelangkaan pasokan di pasaran.
Konsekuensi dari semua ini adalah bertambahnya angka kemiskinan, melemahnya daya beli dan menurunnya daya tahan ekonomi bangsa. Kondisi ini semakin menjauhkan kita dari upaya untuk mengentaskan kemiskinan dan mewujudkan kesejahteraan. Idealita kita untuk membangun kemandirian ekonomi bangsa juga akan semakin berjarak. Ketimpangan antara cita-cita dan realita menjadi semakin nyata hadir di hadapan kita.
Perlu ada kesadaran yang lebih kuat untuk mengarahkan kembali cita-cita kita. Mesti ada langkah-langkah yang fundamental untuk memperbaiki kondisi ini. Jalan baru harus diretas untuk menajamkan harapan, sekaligus membimbing kita untuk meraih kemandirian. Jalan tersebut kami bentangkan sebagai Tiga Jalan Kemandirian (3 Jari), yaitu :
1. Setiap keluarga mampu menjamin satu keluarga tidak mampu. Di Indonesia ini secara statistik dengan menggunakan standar kemiskinan Bank Dunia, maka jumlah penduduk miskin kita mencapai tidak kurang dari angka 40 %. Sementara jumlah penduduk yang berada pada strata ekonomi sedang (tidak memiliki kelebihan banyak untuk menolong orang lain) sebesar 30 %. Sisanya sebesar 30 % lagi adalah kelompok masyarakat yang berkecukupan atau berkelebihan yang memiliki kemampuan menolong keluarga lain. Apabila setiap keluarga yang memiliki kelebihan ini mau menjamin kehidupan satu keluarga miskin, maka berarti angka kemiskinan kita bisa dipangkas 30 %. Artinya juga, upaya kita untuk melakukan kegiatan mengatasi kemiskinan hanya tinggal mengikis angka 10 % tersisa.
2. Kurangi konsumsi, khususnya produk impor. Untuk mengurangi beban kehidupan yang harus ditanggung, khususnya di tengah-tengah melambungnya harga-harga, maka kita harus berupaya untuk berhemat dengan menurunkan konsumsi. Terlebih penting lagi menurunkan konsumsi produk impor yang jelas-jelas mengalirkan devisa keluar. Produk impor juga sebagiannya telah mematikan potensi produksi dalam negeri. Produk lokal banyak yang tersia-sia dan termarjinalkan karena tergerus produk impor yang membanjiri dalam negeri. Jangan pernah terjadi ada sebagian masyarakat yang terus memuaskan syahwat konsumsinya dengan demonstratif, sementara sebagain masyarakat lainnya tengah terpuruk dan kehilangan daya beli, bahkan hanya sekedar untuk memenuhi makan sehari-hari pun tak mampu.
3. Bangun lapangan kerja. Untuk menjamin bahwa setiap kepala keluarga bisa terus produktif atau mendapatkan penghasilan, maka ketersediaan lapangan kerja yang cukup adalah prasyaratnya. Kita semua harus terus berupaya untuk terus berkreasi menciptakan lapangan kerja. Pengembangan usaha-usaha baru dan pengembangan investasi yang menumbuhkan sektor riil, harus terus digalakkan. Kewirausahaan, baik di sektor bisnis, sosial dan pemerintahan harus dikembangkan. Setelah ditumbuhkan harus dijaga agar kesinambungannya terus terkawal, sehingga kelangsungan jaminan penghasilan masyarakat berkelanjutan.
Semoga kita semua mampu menempuh jalan kemandirian dan bisa mengantarkan bangsa Indonesia terbebas dari keterpurukannya.
Konsekuensi dari semua ini adalah bertambahnya angka kemiskinan, melemahnya daya beli dan menurunnya daya tahan ekonomi bangsa. Kondisi ini semakin menjauhkan kita dari upaya untuk mengentaskan kemiskinan dan mewujudkan kesejahteraan. Idealita kita untuk membangun kemandirian ekonomi bangsa juga akan semakin berjarak. Ketimpangan antara cita-cita dan realita menjadi semakin nyata hadir di hadapan kita.
Perlu ada kesadaran yang lebih kuat untuk mengarahkan kembali cita-cita kita. Mesti ada langkah-langkah yang fundamental untuk memperbaiki kondisi ini. Jalan baru harus diretas untuk menajamkan harapan, sekaligus membimbing kita untuk meraih kemandirian. Jalan tersebut kami bentangkan sebagai Tiga Jalan Kemandirian (3 Jari), yaitu :
1. Setiap keluarga mampu menjamin satu keluarga tidak mampu. Di Indonesia ini secara statistik dengan menggunakan standar kemiskinan Bank Dunia, maka jumlah penduduk miskin kita mencapai tidak kurang dari angka 40 %. Sementara jumlah penduduk yang berada pada strata ekonomi sedang (tidak memiliki kelebihan banyak untuk menolong orang lain) sebesar 30 %. Sisanya sebesar 30 % lagi adalah kelompok masyarakat yang berkecukupan atau berkelebihan yang memiliki kemampuan menolong keluarga lain. Apabila setiap keluarga yang memiliki kelebihan ini mau menjamin kehidupan satu keluarga miskin, maka berarti angka kemiskinan kita bisa dipangkas 30 %. Artinya juga, upaya kita untuk melakukan kegiatan mengatasi kemiskinan hanya tinggal mengikis angka 10 % tersisa.
2. Kurangi konsumsi, khususnya produk impor. Untuk mengurangi beban kehidupan yang harus ditanggung, khususnya di tengah-tengah melambungnya harga-harga, maka kita harus berupaya untuk berhemat dengan menurunkan konsumsi. Terlebih penting lagi menurunkan konsumsi produk impor yang jelas-jelas mengalirkan devisa keluar. Produk impor juga sebagiannya telah mematikan potensi produksi dalam negeri. Produk lokal banyak yang tersia-sia dan termarjinalkan karena tergerus produk impor yang membanjiri dalam negeri. Jangan pernah terjadi ada sebagian masyarakat yang terus memuaskan syahwat konsumsinya dengan demonstratif, sementara sebagain masyarakat lainnya tengah terpuruk dan kehilangan daya beli, bahkan hanya sekedar untuk memenuhi makan sehari-hari pun tak mampu.
3. Bangun lapangan kerja. Untuk menjamin bahwa setiap kepala keluarga bisa terus produktif atau mendapatkan penghasilan, maka ketersediaan lapangan kerja yang cukup adalah prasyaratnya. Kita semua harus terus berupaya untuk terus berkreasi menciptakan lapangan kerja. Pengembangan usaha-usaha baru dan pengembangan investasi yang menumbuhkan sektor riil, harus terus digalakkan. Kewirausahaan, baik di sektor bisnis, sosial dan pemerintahan harus dikembangkan. Setelah ditumbuhkan harus dijaga agar kesinambungannya terus terkawal, sehingga kelangsungan jaminan penghasilan masyarakat berkelanjutan.
Semoga kita semua mampu menempuh jalan kemandirian dan bisa mengantarkan bangsa Indonesia terbebas dari keterpurukannya.
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