In Islam, charity is a very fundamental service and closely related to the divine aspects of social and economic. According to the provisions of Islam, zakat levied on every living human soul (zakat Al-Fitr), and the treasures of the qualified (zakat maal). Zakat-charity that is collected and then distributed to the needy, poor, Amil Zakat, reverts, serf, gharimin, fighters Sabilillah fi, and Ibn sabil.

Potential Zakat as an instrument of poverty alleviation has been getting serious attention in the literature of Islamic Economics. But there is still little scope to examine the role of the state in the management of zakat. This issue just developed in recent years.

According to Usher, there are four motives that underlie the rich to share portions of their income or wealth with the poor, namely: altruism, self-protection, prevent crime, and maintain a liberal society. These motifs in economics is often categorized as an activity, including consumption of goods which have characteristics of public goods.

In Islam, altruism is the main reason for doing charity, which is a form of obedience to the commandment of God. This is done by paying zakat is given to the poor. A true Muslim will get satisfaction when able to improve the welfare of the poor. This achievement mainly driven by the spirit of brotherhood and humanity.

Mannan (1997), called zakat as how ¬-religious economic activity with the five essential elements. First, ¬ keper element of religious belief, in the sense that the war ¬ seo Muslims pay Zakat believed his actions as a manifestation of faith and obedience. Second, elements of equity and justice, which refers ¬ charity's purpose as a medium of redistribution of wealth. Third, the element of maturity and productivity, which emphasizes the time of payment until after one year, the normal size for a human to get income gusahakan ¬. Fourth, the element of freedom and reason, in the sense that the ¬-due obligations apply only to healthy human body and mind, who feels responsible to pay for the sake of themselves and the people. Fifth, the elements of ethics and fairness, which implies that the charity is reasonably drawn according to ability, without leaving a very difficult burden of paying the zakat.

Prophet said that poverty could plunge men into infidelity. In this modern context, infidelity as the impact of poverty can be extended means include crime, child abuse, pornography, prostitution, etc.. Thus becomes very reasonable for the state to intervene in the management of zakat.

Nisab specifications and the imposition of zakat object should be one of the process of poverty alleviation programs in Islam. This program will contribute significantly if operated with proper administrative mechanism. Well prove the existence of a strong gradual mechanism than as an instant political interests alone.

The argument about the importance of the state's role in managing the charity must include the economic rationale is equipped with non-economic reasons. Right now the foundation needed to strengthen the micro-economic approach to religion (fiqh) in terms of confidence that the management of state-due conducted in a responsible manner.

Some empirical evidence shows that the small potential criticism of zakat funds is not right. Even the data in the 1990s showed that the transfer of income to the poor in the U.S. state equivalent to 2.5% of their national income. Therefore, the necessary mapping of the relationship more transparent mechanism between the political system, economics, and finance.

Zakat has very important meaning in the teachings of Islam that every Muslim must be fulfilled. Government is obliged to encourage and facilitate the Muslims in such a way that the religious orders, including charity, can be implemented.

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