Productive zakat is one of effective zakat distribution model for social problem solving, particularly poverty alleviation. It needs serious effort to break up cycle of poverty. Right management of zakat productive is expected to solve the poverty problem. Recent years, social entrepreneurship has been developed in many countries. It is interesting to find correlation between social entrepreneurship and productive zakat management. Hopefully, it will find a chance of social entrepreneurship concept as an alternative model of zakat productive management in Indonesia. Further, zakat productive management with social entrepreneurship insight will be able to make independent and sustainable poverty problem solving. Keywords: productive zakat, poverty, social entrepreneurship   Zakat produktif merupakan salah satu model penyaluran zakat yang efektif dalam penyelesaian masalah sosial, khususnya pengentasan kemiskinan. Masalah kemiskinan masih menjadi persoalan yang perlu disikapi secara serius. Agar tujuan tersebut dapat terwujud, maka zakat produktif harus dikelola dengan tepat. Kewirausahaan sosial yang beberapa tahun terakhir sedang berkembang di beberapa negara, menarik untuk ditemukan relasinya dengan pengelolaan zakat produktif. Dengan demikian akan diketahui sejauhmana peluang konsep kewirausahaan sosial sebagai alternatif model pengelolaan zakat produktif di Indonesia. Lebih jauh, pengelolaan zakat produktif yang berwawasan social enterprenurship diharapkan mampu menyelesaikan permasalahan kemiskinan secara mandiri dan berkelanjutan. Kata kunci: zakat produktif, kemiskinan dan kewirausahaan sosial

<p>Industry 4.0, which is a shape of fourth stage of industrial revolution, influences human life such as new media development. Nowadays, most people are being active users in digital world as a new social sphere. Many activities in social media affects various creative ideas, one of them is a medium of fund raising. As fourth stage of industrial revolution it does not cut off humanitarian acts for caring each others, even its appearance can be alternative media to create various humanitarian acts. Islamic philantrophy has take for granted New Media as developing model of fund raising and supervision program to enhance humanitarian acts. This study attempts to analyze developing of Islamic philantrophy phenomena in new media by utilizing qualitative method. The results is going to find a model of fund raising throughout new media and to create a program of supervision for sustainability acts as an effort to establish prosperous society. By this research, Islamic philantrophy is able to develop rapidly and achieve wider success through a new strategy. The main aspect of new strategy model must be syncronized to Islamic laws embedded in Quran and Hadits for avoiding inappropiate ways and debatable rules.</p>

This study explained the progressivity of waqf law in Indonesia, especially cash waqf development. The progressivity of waqf law is good enough to respond to global challenges or field needs. The progressivity of waqf law in Indonesia can be observed from the development of waqf’s act regulations from pre-independence era until the post-reformation era. In cash waqf, there is fundamental law progressivity. It marked by act No. 44 year 2004 about waqf. Those act described new paradigm must be built on waqf management in Indonesia.  Furthermore, those act also gave a space for cash waqf as a part of waqf development in Indonesia. Another progressivity which appeared in those act is waqf treasure object. Act No. 44 year 2004 confirmed that waqf treasure object is not only immovable object,  as public understanding, but also applied on the movable object. Furthermore, the progressivity of waqf law has reached on waqf management and its institutional aspect. At least, this progressivity described collective awareness on the strategic role of waqf in Indonesia’s economics.

Undang-undang Nomor 41 Tahun 2004 tentang wakaf, telah memberikan ruang dalam pengelolaan wakaf produktif. Pasal 43 secara tegas menyatakan bahwa pengelolaan dan pengembangan wakaf dilakukan secara produktif. Ini menunjukkan bahwa banyak pihak berharap manfaat wakaf produktif dapat dihadirkan secara nyata dalam kehidupan. Lebih jauh, spirit dari Undang-undang wakaf ini adalah menegaskan bahwa wakaf merupakan instrument atas pengelolaan aset produktif untuk kepentingan publik. Namun kenyataannya, pengelolaan wakaf belum sepenuhnya dilakukan secara produktif. Meskipun pengelolaan wakaf secara produktif sudah dimulai, namun jumlahnya masih sedikit. Banyak pihak mengeluhkan kendala yang dihadapi dalam pengelolaan wakaf produktif. Tulisan ini ingin menggambarkan sejauhmana pelaksanaan UU No. 41 Tahun 2004, khususnya Pasal 43 yang mengupas tentang wakaf produktif di Pondok Modern Darussalam Gontor. Jauh sebelum Undang-undang wakaf diterbitkan, Pondok Gontor sudah mengembangkan wakaf produktif, yang hasilnya digunakan untuk kepentingan sosial. Pengelolaan wakaf produktif di Pondok Modern Darussalam Gontor diharapkan dapat menjadi salah satu model bagi nadzir pengelola wakaf di Indonesia. Dengan demikian, kendala teknis pengelolaan wakaf produktif setidaknya dapat dikurangi.

In managing Islamic philanthropy, it is necessary to consider and make the right decisions to optimize the results. Currently, the millennial generation is the actor in the management of Islamic philanthropy, thus the views of the millennial generation are needed to achieve maximum Islamic philanthropy management. For the management of Islamic philanthropy to be optimal, it is necessary to select the right management types and criteria. The use of the AHP method is carried out to determine the priorities of this Islamic philanthropy management. Based on the results of the study, the highest weights in management were the distribution to mustahik/persons entitled to receive charitable assistance (0.107) and financial management (0.100). Meanwhile, the alternative preferences with the highest weights are zakat (0.55) and waqf (0.19).

Rumah Zakat Solo Branch Office in "Senyum Mandiri" program based on mustahiq empowerment has distributed zakat funds to mustah}iq as additional capital assistance. The distribution of zakat to the productive sector is expected to affect the income of mustahiq, or even change the formation of society from mustahiq becomes muzakki. However, it is known that the realization of zakat acceptance is still far from its potential. This may be due to the lack of muzakki belief that zakat has no effect on the income of mustahiq. This study was conducted to determine the distribution of zakat funds affects the increase of mustahiq income in Rumah Zakat Solo Branch Office. The results showed that zakat influences positively to increase mustahiq income in Rumah Zakat Solo Branch Office. This is shown in the results on the data with the help of software Statistical Product and Service Solutions (SPSS)/SPSS Statistics version 22.0, namely on the value of thitung is 4,944 in which it is greater than the value of ttable (2,012). Meanwhile the value of significance is 0,000 in which it is smaller than alpha (0,05). The level of relationship between variables is at the medium level indicated by the correlation number (Pearson Correlation) of 0,593. The value of R2 is 0,338 which indicates that the distribution of zakat (X) gives the effect around 33,8% to the increase of mustah}iq income (Y), while 66,2% is influenced by other variables which are not included in this research.Rumah Zakat Kantor Cabang Solo dalam program "Senyum Mandiri" berdasarkan program pemberdayaan mustahiq, telah mendistribusikan dana zakat ke mustahiq sebagai bantuan modal tambahan. Distribusi zakat ke sektor produktif diharapkan dapat memengaruhi pendapatan mustahiq, atau bahkan mengubah pandangan masyarakat dari mustahiq menjadi muzakki. Namun, diketahui bahwa realisasi penerimaan zakat masih jauh dari potensinya. Ini mungkin karena kurangnya kepercayaan muzakki bahwa zakat tidak berpengaruh pada pendapatan mustahiq. Penelitian ini dilakukan untuk mengetahui distribusi dana zakat mempengaruhi peningkatan pendapatan mustahiq di Rumah Zakat Kantor Cabang Solo.Hasil penelitian menunjukkan bahwa zakat berpengaruh positif terhadap peningkatan pendapatan mustahiq di Rumah Zakat Kantor Cabang Solo. Hal ini ditunjukkan pada hasil pada data dengan bantuan perangkat lunak Statistik Produk dan Layanan Solusi (SPSS) / SPSS Statistik versi 22.0, yaitu pada nilai terhitung adalah 4,944 di mana itu lebih besar dari nilai ttable (2,012). Sementara nilai signifikansi adalah 0,000 yang lebih kecil dari alpha (0,05). Tingkat hubungan antar variabel berada pada level sedang yang ditunjukkan oleh angka korelasi (Korelasi Pearson) sebesar 0,593. Nilai R2 adalah 0,338 yang menunjukkan bahwa distribusi zakat (X) memberikan efek sekitar 33,8% terhadap peningkatan mustahiq pendapatan (Y), sedangkan 66,2% dipengaruhi oleh variabel lain yang tidak termasuk dalam penelitian ini.

This study explained the progressivity of waqf law in Indonesia, especially cash waqf development. The progressivity of waqf law is good enough to respond to global challenges or field needs. The progressivity of waqf law in Indonesia can be observed from the development of waqfs act regulations from pre-independence era until the post-reformation era. In cash waqf, there is fundamental law progressivity. It marked by act No. 44 year 2004 about waqf. Those act described new paradigm must be built on waqf management in Indonesia.  Furthermore, those act also gave a space for cash waqf as a part of waqf development in Indonesia. Another progressivity which appeared in those act is waqf treasure object. Act No. 44 year 2004 confirmed that waqf treasure object is not only immovable object,  as public understanding, but also applied on the movable object. Furthermore, the progressivity of waqf law has reached on waqf management and its institutional aspect. At least, this progressivity described collective awareness on the strategic role of waqf in Indonesias economics.

Act no 1 of 2013 on micro-finance institution makes controlling dualism for a micro-finance institution, cooperative, including sharia cooperative. In that act, every micro-finance institution that operating its business must choose between a cooperative or limited liability company (PT) as a legal entity. According to the act on cooperative and act on the micro-finance institution, Sharia cooperative can be supervised by Finance Service Authority (OJK) or cooperative and micro-medium enterprise service. This dualism makes differences in how to determine controlling institutions for sharia cooperative. One of the contributing factors is the differences in controlling regulation between act on cooperative and act on the micro-finance institution. The result of this research shows that there are differences in controlling between act on cooperative and act on the micro-finance institution. The way of controlling, according to act on cooperative emphasizes principles to give autonomy, independency, and leniency to a cooperative. Whereas, the controlling model which implemented by OJK emphasize on prudential banking principles.