Philanthropic zakat for the disadvantaged: Recipient perspectives from Indonesia

Abstract

Increasingly in Yogyakarta, Indonesia, there is movement to develop philanthropy beyond periodic charity. Mosques distribute seasonal staples and conduct afternoon schools for children. Traditional proceeds of seasonal zakat collections are used for eventual distribution during the month of Ramadan-the most favored time for Muslims to involve themselves in charity. While acknowledging that those gifts address basic hunger, some newer philanthropic institutions seek public resources to fund year-round methods for empowering the disadvantaged. Among dozens of the religiously based local philanthropies, one notable institution is Rumah Zakat with a mission to help the needy by decreasing overall poverty, illness, and illiteracy. The establishment of such a philanthropic institution is response to the growing demand for basic need fulfillment as is evidenced through door-to-door beggars soliciting zakat and scrambling for what little food is available. During the Ramadan, it is ubiquitous to see the poor standing in long lines at mosques or private donors' homes seeking alms. Long-standing institutional

Analyzing the impact of productive zakat on the welfare of zakat recipients

“…Furthermore, effective zakat is demonstrated to provide a sustainable source of income for its beneficiaries via micro-business management (Osman et al , 2020; Beik and Arsyianti, 2016), improving their living standards. This finding aligned with previous studies (Lessy et al , 2020; Akbar et al , 2020; Razak, 2020; and Anis and Kassim, 2016). This finding also backs up Bouanani and Belhadj's (2020) claim that the effective zakat instrument significantly reduces poverty in Tunisia.…”

“…The zakat distribution through effective programmes improved the material aspects and increased welfare. This result is shown by the decline in absolute, material and spiritual poverty indices (Kusuma and Ryandono, 2016; Lessy et al , 2020). Finally, Shaharuddin et al (2019) discovered that the distribution of zakat could enhance the welfare of muallafs (people who convert to Islam from another belief/religion), particularly spiritually.…”

A Bibliometric Analysis of Zakat Literature from 1964 to 2021

“…Zakat as a poverty eradication tool (Kabir Hassan & Masrur Khan, 2007) Zakat, External Debt and Poverty Reduction Strategy in Bangladesh (Kahf, 2013) Zakat: Unresolved Issue in the Contemporary Fiqh (Raimi et al, 2014)but its impact is heavily felt in several Muslim majority nations (MMNs Corporate social responsibility, Waqf system and Zakat system as faith-based model for poverty reduction (Al-qardawi Y., 1999) A Comparative Study of Zakah, Regulations and Philosophy in the Light of Qur'an and Sunnah (Kahf, 2004) Islamic Economics: What Went Wrong? (Kahf, 2004) Role of Microfinance in Poverty Alleviation: Lessons from Experiences in Selected IDB Member Countries Cluster Author Title Sub-theme 3 -Dark blue (Sulaiman, 2003) The influence of riba and zakat on Islamic accounting Zakat compliance in Islamic perspective (Abu-Tapanjeh, 2009) Corporate governance from the Islamic perspective: A comparative analysis with OECD principles (Ali & Hatta, 2014) Zakat as a poverty reduction mechanism among the Muslim community: Case study of Bangladesh, Malaysia, and Indonesia (Lessy et al, 2020) Philanthropic zakat for the disadvantaged: Recipient perspectives from Indonesia (Chong & Liu, 2009) Islamic banking: Interest-free or interest-based? (Abdul Rahman, 2007) Pre-requisites for effective integration of zakah into mainstream Islamic financial system in Malaysia (Maali et al, 2006) the Islamic law of human conduct.…”

A Portrait of Culture-Propelled Philanthropy: Ngadang Duren Activism in Maro Sebo Ilir, Jambi

“…Private philanthropic institutions have the flexibility to innovate in targeting the beneficiaries [6] [7]. Flexibility and innovation are conveyed by focusing on one of the core programs, such as economic [8][9], health [10] [11], social empowerment [12][13], and based on the local wisdom of society [14]. Although, private philanthropic institutions still have an attachment to the policies set by the government through the National Amil Zakat Board (BAZNAS) as the regulator of the national charity activism [15].…”