Rabu, 04 April 2012

charity benefit for the community

Diposkan oleh Blog Gue di 01.47

Indeed it is zakat-alms to poor people and poor, the board (amil) zakat, the mu'allaf who persuaded her heart, to liberate slaves, those who owe, for (business) in the way of Allah, and for the who was on his way, as a statute that required Allah, and Allah is Knower, Wise ".(At-Tawbah: 60)
The above verse is talking about a group established by God as being entitled to receive zakat funds (mustahiq), as well as letter of At-Tawbah: 103 that talks about the obligation of zakat which is associated with wisdom and charity benefits for Muzakki both use the term 'Sadaqah' is derived from the root word 'shadaqa' which means the true and honest. This suggests that indicators of sincerity, truth and honesty of one's faith lies in its readiness to fulfill the obligation of zakat. Zakat under the above paragraph can be regarded as 'social security' for the group who really need help huluran material. Meaning, a religious charity that have a strategic role in the economic context keumatan that will affect the welfare and prosperity for the people.
According to Ash-Syaukani in the book of tafsir 'Fathul Qadir', the paragraph above has been detailing the parties that should receive financial assistance from the Zakat upon priorities of the group who really need the faqir and categorized so that the poor in meeting their basic needs. If their primary needs are met, then for the next charity to raise and contribute improve their lives in a decent standard of living as experienced by a group Muzakki. Mustahiq certainly should not become complacent hearts 'hands under the' continuous so motivated to be a group Muzakki in the future. Here, the role of zakat in the context of empowering mustahiq to create an equitable prosperity and welfare.
Based on the reading of the Eternal Fairuz to all the verses of the Quran, there are 35 verses that talk about the charity. Thirty of them use the form ma'rifat, as well as paragraph 27 of them paired with a command such as word prayer: "Establish prayer, pay Zakat and ruku'lah with those who bow. '" (Al-Baqarah: 43). Talks about the charity is not only found in sub-paragraph Madaniyah, but also in sub-paragraph Makkiyyah that in fact focused on the formation of faith and belief. This suggests that the zakat is one important element in the formation of faith. Even in the letter of Ar-Rum: 39 God's charity linked to the economic system of usury which clearly counter the prosperity and welfare of the people (read: the people, the people).Allah Almighty says: "And something you give usury so he increased the wealth of human, then usury was not increased at the sight of Allah. And what you give from the charity that you intend to achieve the pleasure of Allah, then (who did so) that people who are double (reward) ".
Talks about the charity can not be separated from discussions about the concept of property according to the Quran, especially about the concept of ownership that would relieve the property owner to remove some of his property in accordance with the provisions of the ultimate owners of Allah swt. In many verses of the Qur'an stated that the ownership of real property which was based in Allah Almighty, "And give it to them from the dikarunikan treasure unto God ..." (An-Nur: 33) Then God allowed man to control the property in ways that have been established. That is, if humans get control of the property or by ignoring the rules of Allah, then he is in fact not entitled to have it. This concept of ownership in Islam that distinguishes the concept of ownership in other rules. So it must be realized very well that at one's own property there is an obligation established by God and the rights of others who are both attached to the asset.
In addition to the concept of property ownership, talks about the charity should also be linked to the concept of property development in a good way so it would be a blessing for owners and others. It is precisely the core issue and the blessing is an essential issue for a Muslim in mensikapi property. Among the characteristic property of a blessing it is a treasure that will multiply, at least in terms of the impact of the resulting benefits. with the property tithe became a blessing in the sense of comfort and security for the owner because there is no need to worry about his property. Hartanyalah that will keep even the owner. By enforcing the obligation of zakat is also the owner of the property will be a blessing because it is closer to God because it is always grateful for the gift. Property owners to avoid ever issued zakatnyaakan of greedy attitude toward wealth, even always strive to provide benefits to owners and others. Ensure the Prophet in a hadith narrated by Imam Muslim: "Assets will not be reduced because of charity, and not add to the servants of God who is forgiving than the glory and not someone who applies tawadhu 'for God but He'll elevating".
In terms of charity under paragraph core philosophy in this paper, the charity is not merely to fulfill an obligation solely of material for a Muslim who has wealth, but how zakat can be used as a system of values ​​so internalized in the self-payers of zakat to be someone who cares for the weak and in favor of the poor in the entire behavior and economic activity. empirically, the welfare state as a charity place in the reign of Umar bin Abdul Aziz. although he only reigned for 22 months because of death, became very wealthy country, with a clean and honest government and charity which ditangai well. until the country was then almost a third yangn wide world nothing is entitled to receive zakat because of all the Muslim population has become Muzakki. That's the first time a term is transferred to another country zakat because there is no longer worth disantuni. charity may foster the work ethic. zxakat paying someone to be working fine. thus conscious movement is a movement dasanya zakat on creating a good work ethic that provide welfare and prosperity of the equitable for all.
It is clear that the success of the Caliph Umar bin Abdul Aziz at the time not only with the use of zakat in the literal sense of material per se, but it is a policy that gives high attention to the management of zakat. Zakat on his leadership will be a measure of public welfare, a good number of people who tithe, zakat paid great, and the amount of zakat recipients. Unlike the other benchmarks that tend to bias.Measure of welfare charity as a regulator could actually be used as the standard guidelines, both in the context of micro and macro economics.
This is where the charity serves as Worship Maaliyah Ijtima'iyyah (social dimension of worship property) that have an important, strategic and decisive, both in the implementation of Islamic teachings and with establishment of the welfare of the people. One's willingness to tithe is a key indicator ketundukannya against God and the main characteristics of a believer who will receive grace and help of God. willingness to tithe also be viewed as characteristics of people who are always willing mennyucikan and mmembersihkan and develop its property, and disregard the other hand a user reluctance to charity and get a warning that severe threat from Al-Qiur'an in the hereafter. Property saved and not spent in accordance with the provisions of God's will turn into a tool for mengazabnya. In a hadith, the Messenger of Allah threatens those who are reluctant to pay the Zakat wealth will be destroyed, and if this reluctance is so massive, it will reduce the punishment of Allah in the form of lower rainfall dihambatnya blessing as mentioned in the hadith of Ibn Abbas ra Thobroni. He also never punished for his reluctance to tithe Tsa'labah with prolonged isolation, no one sahabatpun associated with even just say hello. Caliph Abu Bakr mengultimatum even a war against a group that only prayer but do not want to tithe after the death of the Prophet kewafatan. On the basis of this interest, until a friend Abdullah bin Mas'ud asserted that people who do not tithe, then there is no prayer for him. In the context of the welfare of the people (the people), the role of zakat can be seen from the following points: first, the charity will cultivate a noble spirit kepeduliaan the fate of other people's lives, relieve stingy and selfish (An-Nisa ': 37).Secondly, Zakat social functioning for the welfare of mustahiq groups, especially the poor towards a better life and prosperity, can eliminate or minimize the causes of their lives to be poor and miserable. Third, the charity will encourage people to become Muzakki remedy that will improve work ethics and proper business ethics. Fourth, the zakat is one instrument of income distribution.With a well-run charity made possible the creation of economic growth as well as equitable distribution of income. So zakatlah worship the only one explicitly mentioned the existence of an official manager known as Amil as the letter hinted at in At-Tawbah: 103 is intended to: "Take alms from their wealth, the charity that you cleanse and purify them, and pray for them. fact that your prayers be peace for their souls. And Allah is Hearing, Knowing ".
Related to this, Monzer Kahl in his book Islamic Economics; analytic study of the functions of the Islamic Economic system 'states that the zakat and Islamic system of inheritance in a system tends to act as an egalitarian distribution of wealth so that the property will always revolve and circulate to all layers of the people, because itaccumulation of wealth in the hands of any person or group is strongly opposed by the Qur'an. God confirmed His word: ".... To be a treasure not only circulated among the rich people are amongst you ..". (Al-Hashr: 7)
Thus, the zakat which literally means growing, net, developing and blessed is the worship of vertical and horizontal dimensions simultaneously. A person who pays zakat because the good faith will undoubtedly gain a lot and will provide prosperity to all communities.May we be among His servants who are always dido'akan by angels at every morning and evening: "O Allah, give people berinfak return", not including the destruction of His servants who prayed: "O God make people who hold infak destruction". (H.R. Bukhari and Muslim)

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