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human and another human being). Zakah, as one
component of Islamic philanthropy fund, is an
obligation for Muslims who are considered capable
(according to Islamic criteria) to issue between 2.5%
-20% of the proportion of their assets to be
distributed to those who are entitled to receive the
zakah as mentioned in Al-Qur’an. In the vertical
dimension, when Zakah, Infaq, Shadaqah, and Waqf
(endowment) is fulfilled according to Shari'a
guidance, it will improve the quality of faith, cleanse
and purify the soul, will develop and endow
possessions also.
In several studies, Islamic philanthropy fund
experienced very rapid progress in Indonesia.
However, behind that rapid progress, there are still
many problems that need to be resolved. Some
problems as like as the weakness of public attention
towards zakah are the gap in the reception of zakah
potential and collection of zakah its self. (Huda et al,
2013). The results of research that conducted by
BAZNAS and FEM IPB (2011) reported that
Indonesia has the potential of zakat funds about Rp
217 trillion per year. In 2011, the total collection of
zakah, including infaq and shadaqah (alms) reached
Rp 1,729 trillion only, which is less than 1% of the
total potential availability of zakah. According to
Jahar (2010), lack of coordination and less synergy
between zakah institutions (amil) was the factors
that caused the low realization of zakah collection
and reception. In addition, the gap between the
potential and realization of zakah collection and
reception are due to the low attention and
understanding of the Muslim community towards
zakah, so it still needs to be improved (Huda et al,
2013). For this reason, Hafidhuddin (2011) states
that socialization and education to the community
are some steps that can be taken to explore more the
potential of zakah. It also related to the law and
wisdom of zakah, the assets object that zakah must
be issued as well as the procedures of zakah
calculation. According to those issues, Islamic
philanthropy fund's socialization and education of
the community are closely related to the level of
Muslim communities knowledge who allocate their
fund to the Islamic philanthropy.
2 THEORICAL FRAMEWORK
Philanthropy interpreted as a conceptualization of
voluntary giving practice, voluntary services, and
voluntary associations to help other parties in need
as expressions of love. Philanthropy in the sense of
giving donations also equated with the term of
charity (Kim Klein, 2001). The term philanthropy is
interpreted with a sense of concern for human being
fellows which manifested in the form of giving alms
to others (Ilchman, 2006).
The term philanthropy related to Islam shows
that the practice of philanthropy in the Islamic
tradition carried out through zakat, infaq, charity and
endowments (Abu Zahrah, 2005). Then zakah, infaq,
shadaqah (almsgiving), and waqf (endowments) is a
manifestation of Islamic philanthropy. This term can
help to bring up the discourse of Islamic generosity
that can reach more discourse with wider issues. The
problem will not be observed in terms of traditional
discourse only, such as Islamic jurisprudence and
Islamic ethics, but also can relate it with social
justice, people's welfare, civil society, public policy,
good governance and professional management
issues. Those show that Islamic philanthropy as if
utilized and optimized well, can be an alternative
solution in alleviating poverty and income
distribution.
Islam advocates Muslims to be philanthropic so
that the wealth does not only revolve among rich
people (QS al-Hashr: 7). When explaining
philanthropy, the Qur'an often uses the terms of
zakah, infaq, and shadaqah (almsgiving) which
contain the meaning of charity. Generosity in Islam,
which includes broad dimensions of goodness such
as zakah, infaq, shadaqah (almsgiving), and waqf
(endowments) are terms that indicate the official
form of Islamic philanthropy. This Islamic
philanthropic system was then formulated by the
jurists which reliance on the Qur'an and the hadith of
the Prophet regarding detailed provisions, such as
the types of assets, minimum levels, amounts, and
other rules.
Sometimes The Qur'an does not introduce the
term of zakah, but alms. However, on the order of
discourse, terms of zakah, infaq and alms is
sometimes also contained special meanings and are
also used differently (QS. At-Tawbah: 60). Zakah is
often interpreted as an expenditure of property that
is compulsory and as one of the pillars of Islam
which count based on certain calculations. Whereas
Infaq often refers to gifts that are not zakah, which
are sometimes larger or smaller than zakat and are
usually given for the public interest. For example,
infaq for mushalla assistance, mosques, madrasahs
or schools, and Islamic boarding schools. Alms
usually refers to small amounts of charity that
handed over to poor people, beggars, buskers, and
others. Whereas waqf is almost the same as infaq,
but has benefit-based with a lasting thing that can
not be used based on its waqf contract; may not be
traded and may not be inherited (Al-Makassari,
2006).
The urgency of philanthropy in Islam can be seen
from the way of how Qur'an emphasizes the balance
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