Institutional zakat in Islamic banking has been regulated in Article 4 Paragraph 2 of Law No. 21 of 2008 concerning Islamic Banking. Where in that article Islamic banks are allowed to perform social functions in the form of collecting zakat, donations, alms, grants, or other social funds. The activities of Islamic banks conducting social activities become additional activities for Islamic banks. In contrast to the main function of Islamic banks as an intermediary function such as the collection and distribution of public funds that are required for Islamic banks to do so, while the social functions of Islamic banks only written in the Islamic banking Act can run, meaning that Islamic banks can choose between performing social functions or not doing it. The uncertainty of the Sharia Banking Law in regulating social functions makes Islamic banks not full of seriousness in carrying out these social functions. The lack of seriousness of this Islamic bank can be seen from the 14 Sharia Commercial Banks (BUS), only 10 BUSs that carry out social functions, and there are still 4 BUSs that have not yet performed social functions. The total funds that have been successfully collected and utilized by 10 BUS in the last 2 years are in 2017 Islamic banks collect zakat funds of Rp. 76.7 billion or 1.23% of the total funds raised by BAZNAS and LAZ (Rp. 6.22 trillion). In 2018 the collection of zakat funds through BUS experienced an increase of 16% from 2017 or collected Rp. 88.9 billion or 1.1% of the total zakat funds raised by BAZNAS and LAZ (Rp. 8.1 trillion). When compared to the amount of zakat fund raised by this BUS with the potential for national zakat totaling Rp. 217 Trillions, of course the achievement is not up to 1%, this means that the collection of zakat funds by the BUS is still far from expectations. Keywords: Zakat Institution, Social Function, Zakat, Islamic Bank
The process of making the Draft Law on Islamic banking and the Draft Management Act on zakat becoming a law that is legal and legal goes through a long process. In the process, there was a tug of war between those who supported the formation of the law and those who disagreed with the issue of Islamic banking and the management of zakat formally regulated in the form of laws. It must be recognized that the formation of laws is influenced by the level of community development, the level of the economy, culture, science and technology, and religious beliefs in a society. Of the 10 factions in the legislature, 9 factions stated their approval of the Draft Law on Sharia banking and the Draft Management Act on zakat being ratified into law, and there was one faction that rejected it namely the F-PDS. Although there was a rejection from 1 faction, the legislative and the President finally passed the Sharia banking Act by enacting Law Number 21 the Year 2008 on Sharia Banking on June 17, 2008, and its promulgation by the President on July 16, 2008. Next, Islamic leaders and observers zakat urge the government to immediately amend Law No. 38 of 1999. At the insistence of that later and the legislature and the government ratified Law Number 23 of 2011 concerning Management of Zakat in place of Law Number 38 of 1999.
The security is an important factor in investment, so it is not surprising for regions with a high level of security coupled with high investment. Indonesia as a large country spread over 34 provinces, the level of security of each region is also varies, but there are still many areas that have a high crime rate. Various factors that trigger high crime include high poverty, unemployment, education, and lifestyle. For this reason, an effective and efficient formula for enhancing peace, public order, and community protection starts from the lowest level, namely Village. The model used is Sikades, a security model based on the empowerment of criminals, recidivists, village thugs and unemployed who have been empowered to become Village Civil Service Police Personnel (From Zero to Hero) and integrated with online-based applications that help personnel and the community to give and receive reports on the current security situation in all villages in the district. This model provides a sense of security and comfort for the community.
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