Model management of Islamic economic distribution instruments based on region in pandemic period of Covid-19

Transcription

1. Model management of Islamic economic distribution instruments based on region in pandemic period of Covid-19 Ivan Rahmat Santoso Gorontalo State University Abstract The Covid-19 pandemic harms the economy and finance . Various government assistance has been mobilized, but the distribution of aid to the Tekena community has not been maximally approved and overlapped. This study was designed to formulate a model, instrument, distribution, economy, Islam, which supports, manages, economics, pandemics, Covid-19. The research method used is conceptual with descriptive analysis. Research findings show that zakat, infaq, shadaqah and waqf management by region-related social institutions can increase distribution to affected communities, can be used as a model in supporting the government, supporting the economic development of the Covid-19 pandemic. Keywords: Islamic Economic Distribution Instruments, ZISWAF, Economic Crisis, Covid-19 Introduction The Covid-19 pandemic (a disease caused by severe acute coronavirus 2 (SARS-COV-2) respiratory syndrome which has plagued the world has caused an increase in global deaths and is now impacting the economic crisis and recession (Nicola et al., 2020, Ozili & Arun, 2020, Fernandes, 2020, McKibbin & Fernando, 2020). The World Health Organization (WHO) highlighted the extent of the outbreak as having declared the Covid-19 outbreak as a global emergency on 30 January 2020 (Sohrabi et al., 2020). Indonesia is one of the countries affected by the pandemic, so according to some experts predict and argue that this pandemic will last long enough so that it will have a significant impact on the economy, especially for the lower classes of society who are most at risk for being affected. In these circumstances the government and the community must work hard to jointly handle the problem. The policy of social restrictions (social ditancing and physical distancing) by the government which was initially targeted to suppress the spread of Covid-19 implies weakening the informal sector whose economic activity is not possible to immediately adapt to the pandemic handling policy (Winanti, Poppy S, Mas’udi, 2020). So that the impact of the policy has a significant effect on the Indonesian economy and more importantly on the stability of the financial sector. With the enactment of Large-Scale Social Restrictions (PSBB), the impact of increasing the number of poor people is increasing. On the other hand the influence of the pandemic is increasingly having a serious impact on families with daily livelihoods or those who have limited business capital capacity. This condition is common for poor and vulnerable groups, such as small traders, motorcycle taxi drivers, and all professions with the nature of daily income. This condition is exacerbated by the start of scarcity of several goods accompanied by rising prices of goods. Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 15
2. The purchasing power of the poor and vulnerable poor is weakening from both sides , income is falling and prices are rising up. In the aforementioned conditions the distribution of the Islamic economy which is an important study in the Islamic economy can be an alternative in supporting the government to deal with the economic problems that are happening in Indonesia. The concept of Islamic economic distribution based on justice needs to be maintained, so that ongoing efforts to reduce poverty can be easily intensified (Majid, 2011) especially in pandemic conditions. Islamic economic distribution instruments consisting of zakat, donation, alms and endowments (ZISWAF) are expected to be a practical solution in handling the economic crisis caused by the pandemic that occurred, especially in Indonesia. The research seeks to formulate a model of management of Islamic economic distribution instruments which includes zakat, infaq, shadaqah and waqf in dealing with the economic crisis due to the impact of the pandemic. The novelty of this research lies in the use of Islamic economic distribution instruments in overcoming the economic crisis caused by the pandemic. This research also contributes to the development of Islamic finance, especially in the social sector through the management model of Islamic economic distribution instruments in the face of the Covid-19 pandemic. Literature Review Distribution of Islamic economy Islamic-based economic system requires that in terms of distribution must be based on two joints, namely the joints of freedom and fairness of ownership (Qaradhawi, 1997). Freedom here is freedom of action in the frame of religious values and justice, unlike the understanding of capitalists who declare it as an act of freeing humans to act and act without interference from any party, but as a balance between the individual and his material and spiritual elements, the balance between individuals and society as well as between a community and other communities. This justice in distribution is reflected in the prohibition in the Koran so that assets are not allowed to become merchandise that only circulates among rich people, but are expected to contribute to the welfare of society as a whole (59:7) (Ahmad, 1998). The main principle in the concept of distribution according to the Islamic view is the increase and distribution of wealth sharing so that the circulation of wealth can be increased. Thus, the available wealth can be evenly distributed and not only circulate among certain groups (Madnasir, 2011). With the principle of equitable distribution which includes distribution of income and wealth can accelerate the recovery of the economic crisis towards growth and better economic stability (Chapra, 1992). The mechanism of the Islamic economic distribution system can be divided into two, namely the economic mechanism and the non-economic mechanism, by involving the role of the government in productive and non-productive economic activities, to realize equitable distribution (Holis, 2017). Economic mechanisms include productive economic activities, in the form of various assets development activities in mu'amalah contracts, such as opening the broadest opportunities for the reasons for individual ownership and asset development through investment, prohibition of hoarding assets, overcoming the distribution and concentration of wealth in a handful of groups, the prohibition of monopolistic activities, and various frauds and bans on gambling, riba, corruption and bribery. While non-economic mechanisms are mechanisms that do not go through productive economic activities but through nonproductive activities, such as giving grants, shadaqah, zakat and inheritance. 16 | Model management of Islamic economic distribution instruments based on region…
3. Non-economic mechanisms are intended to complement economic mechanisms , namely to overcome the distribution of wealth that is not running perfectly (Rahmawaty, 2010). Distribution instruments in Islamic cconomic Islam has two main distribution systems, namely commercial distribution and follows market mechanisms and distribution systems that rely on aspects of social justice (Salim et al., 2016, Munthe, 2014). The social distribution system in Islam was created to ensure a balanced income in society, bearing in mind that not everyone can engage in economic processes due to orphans and orphans, the elderly and the disabled, Islam ensures distribution to those with several variants, including zakat, infaq , shadaqah and waqf. Although both are forms of Islamic philanthropy, the four instruments of distribution have different meanings. The following is a detailed explanation regarding the types of Islamic economic distribution instruments. Zakat as an individual mandatory distribution instrument Zakat is giving wealth when it reaches nisab and haul to people who are entitled to receive it under certain conditions (Hafidhuddin, 2002) . Besides zakat is also a form of social justice as a contribution of Islamic finance (Dhar, 2013) to eradicate poverty. Awareness to fulfill the obligation of zakat for every Muslim is the key word for the creation of a prosperous people. This is because the obligation to pay zakat is the main axis in the Islamic fiscal financial system (Djatmiko, 2019), and in line with the principle of distribution in Islam so that property is distributed to all people. Zakat also has social, moral and economic dimensions, and is the first social security of all existing civilizations (Belouafi & Belabes, 2016). The obligation to pay zakat is explicitly stated in the Qur'an At-Taubah: 103 which means as follows: "Take alms from some of their assets, with zakat you cleanse and purify them. Surely your prayers become the peace of their souls. And Allah hear more omniscience ". From the above verse, the meaning of clean and sacred in giving alms, has the meaning of purification for the heart and soul on the tendency of selfishness and love for worldly possessions. (Laluddin, 2014), besides purifying property itself. While the word "take" is an order to take zakat by the government. This is reinforced by the words And the hadiths of Ibn Umar may Allah be pleased with him: Give your alms to those who are made by Allah as the ruler of your affairs (HR Baihaqi). The hadith is strengthened by the historical fact that the taking of zakat is carried out by the government, which can be seen when the leadership is held by the caliphs by always sending officers to take zakat. Regarding the economic crisis, zakat enables the economy to continue to run at a minimum level. As a result of guaranteeing the consumption of basic needs by the state through Baitul Maal using the accumulation of zakat funds. Even Dr. Metwally (Metwally, 1997) revealed that zakat has quite a positive effect on the economy, because the zakat instrument will encourage consumption and investment and will suppress the accumulation of money (assets). Because assets that are not invested will be consumed by zakat. So that zakat has a role in increasing macro economic growth (Priyono, 2017). In a Covid-19 pandemic condition zakat institutions are demanded to be more proactive. In the case of zakat collection, the basic thing that becomes the cultivation is located in the aspect of raising zakat or zakat raising strategies (Tyas Kuncoro, 2017). In contrast to past fundraising patterns that tend to be passive, waiting for funds to come by themselves, not systematically and carried out by committee institutions that were formed incidentally and Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 17
4. temporarily , then in its current development, the pattern of raising funds for zakat or zakat raising tends to be more active, systematic , and creatively organized by zakat bodies or institutions that are managed in an integrative and professional management system. Shadaqah and infaq construction as a redistribution model Shadaqah is a gift from a Muslim voluntarily without being limited by a certain amount of time and amount (Bahmid, 2014) or a gift made by someone as a virtue that expects the pleasure of Allah SWT and merit alone (Palmer & Burgess, 2012). Whereas Infaq is giving part of the assets owned to people who have been prescribed by religion to give them such as faqir, poor, orphans, relatives and others (Uyun, 2015). Based on this understanding, infaq is included in the shadaqah category. Islam guides its people to become clean, generous and supportive souls, by teaching their willingness to assist without being asked, to give charity and give shadaqah in a roomy or narrow state, which is a reflection of love for others such as loving oneself. Giving good news to those who want to give and give charity, and conversely condemning miserly attitudes toward property, to be able to open a hard heart and move hands clinging to stinginess to be willing to give help. This can be created because Islam teaches that wealth is a trust that is used as a means of worship and not as an end. Shadaqah in the conception of Islam has a broad meaning and is not only limited to the giving of something that is material, but more than that, it includes all acts of kindness, both physically and non-physically. Besides that, some things can cancel alms namely, alMann (bring it up), al-Aza (hurt) do alms but with shadaqah he hurts the person who receives it, and Ria (shows) shows off to others that he is giving shadaqah. Emphasis on charity and charity is the right tool to help create a society that cares about social conditions, because every human being must realize that every individual cannot live alone, and vice versa requires someone else. If this awareness continues to be built, there will no doubt be new benefactors who can share not only with wealth, but also with deeds (skills and abilities) that can be done. Non-material donation infaq and shadaqah (expertise), would be very following the conditions of society and the development of the current era, where competition in all aspects of life requires expertise and skills. To that end, reconstruction of understanding infaq and shadaqah must begin, by making people aware that infaq and shadaqah are not only material / cash, but infaq and shadaqah can be provided with various expertise and skills. Reconstruction needs to be done because all this time the infaq and shadaqah model understood by the wider community is an infaq and shadaqah model that is limited to material assets, even though it can be done. Reconstruction of infaq and professional charity can directly increase benefits greater than just infaq and shadaqah that are commonly done, as well as realizing guarantees that a better society will be created, and the implementation of education, health, law and so on is free and sustainable (Ghofur, 2016). Waqf as a model of distribution of individual wealth for the community In terms of the term waqf is defined as a type of gift made by holding (ownership) to be used for public purposes. The teachings of waqf are based on the understanding of the text of the Qur'an and the Hadith. Specifically, it is not found in the Qur'an, a verse that explicitly explains the teachings of waqf, but there is a contextual understanding of the verse that advocates doing good deeds to obtain victory and virtue. Likewise those contained in the Hadith that advocate directly or indirectly to give part of the assets owned. 18 | Model management of Islamic economic distribution instruments based on region…
5. In addition to the basis of the Qur ’an and the Hadith above, the scholars agreed (ijma) accepting waqf as a charity that is prescribed in Islam. From the understanding and legal basis of waqf mentioned above, it can be understood that waqf property is fully used for the benefit of the community and is not permitted to take any action on the waqf property except for the benefit (Shaikh et al., 2017). Therefore the role of waqf in helping the needs of families and the wider community is very important (Habibu, 2019) if distributed effectively to bring benefit. Understanding the instructions to carry out waqf contextually contained in the Qur'an and Hadith above, it can also be understood that the substance of the waqf teachings lies in the value of the benefits obtained from waqf property for the benefit of the people. Preservation of waqf property and the mechanism of empowerment of waqf, is something that must be thought of as well as possible so that the substance of waqf teachings can be realized. Waqf is basically in line with modern economic goals; be a better way to distribute income in society by providing solutions to meeting public needs (under-supply publics good) (Mukhitdinova, 2020). This can be done by utilizing waqf for the benefit of the wider community, such as using waqf funds to provide clean water, supporting the creation of research institutions and libraries that will assist the development of the quality of human resources. In addition to these uses, economically the empowerment of waqf assets can also be done to improve the skills of the poor by establishing educational and training institutions, hospitals, microfinance institutions, waqf banks and others, which fully aim to improve the ability of the community to compete in employment and eradication of poverty. Methodology Research uses conceptual methods. Conceptual research is research related to some abstract ideas or theories. This research is generally used by researchers to develop new concepts or to reinterpret existing ideas or theories. Conceptual research focuses on concepts or theories that explain or illustrate the problem or phenomenon being studied, and interweave or link theories related to the phenomenon being studied (Thyer, 2011). This study uses descriptive data analysis techniques. Based on this, the initial step taken is to collect the data needed in the form of discussions related to elements of Islamic economic distribution instruments specifically from existing literature and other sources of information such as websites and publications of zakat, infaq, shadaqah and waqf, after it was then carried out classification and description to get a picture or explanation of the distribution model of Islamic economic distribution instruments in the face of the Covid19 pandemic. Discussion The distribution model of Islamic economic distribution instruments in the form of zakat, infaq, shadaqah and waqf (ZISWAF) is an effort to support government programs in reducing the impact of the Covid-19 pandemic and is aimed at allocating basic and urgent needs of the poor who are generally located in rural areas and is the group most affected by the Covid-19 pandemic. The mechanism in the model offered requires a broad and systematic joint movement of religious social institutions to assist the mustahik in an organized and collaborative way to channel the instruments of distribution of the Islamic economy effectively. Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 19
6. In the context of the Social Safety Net , the National Amil Zakat Agency (BAZNAS) can take a strategic role in such a situation, especially it is expected to help the government to deal with the economic and social crisis caused by the Covid-19 pandemic in Indonesia. Some important aspects that can be used as a guide by BAZNAS RI in channeling Zakat, Infaq and Shadaqah (ZIS) funds to deal with the economic and social crisis caused by the pandemic as follows: a. ensure the distribution of ZIS funds for handling Covid-19 under sharia law and the provisions in force in Indonesia; b. ensure the distribution of ZIS funds for handling Covid-19 does not violate the Covid-19 handling protocol; c. ensure the ZIS distribution mechanism for handling Covid-19 uses a push approach (approaching those in need) and not a pull approach (gathering people in need); d. strengthen coordination with the government / Covid-19 task force in the distribution of aid; e. determine the mustahik clusters or groups that are the target of BAZNAS in distributing aid; and f. establishing a program group as a vehicle for BAZNAS in channeling assistance to deal with the economic and social crisis caused by the Covid-19 pandemic. By using these approaches, BAZNAS can channel ZIS funds to handle the impact of Covid-19 in a measurable, effective and efficient manner. Furthermore, the distribution and determination of clusters or groups of recipients of ZIS assistance from BAZNAS is also very important so that the distribution of ZIS can be carried out on target. The group of 6 clusters are educators, micro and small businesses (MSEs), formal labor clusters, layoff victims and unemployment clusters. •Zakat BAZNAZ, UPZ, LAZ, BMT && Religious Social Institutions Priority to the closest relatives •Shadaqah Integrated with the Ministry of Religion & Population Civil Registry •Infaq Gathering & Digitizing Distribution •Waqf Source: Author Figure 1: Model Management of Islamic Economic Distribution Instrument Post Covid19 Pandemic Based on the picture above the management model of regional-based Islamic economic distribution instruments related to the handling of the pandemic, Islamic economic distribution instruments including zakat, infaq, shadaqah and waqf need acceleration with other social institutions in the form of charities concerned to accelerate aid and mediation between the giver and the beneficiary by emphasizing the closeness to 20 | Model management of Islamic economic distribution instruments based on region…
7. ask for help from donors who demand the conversion of donations that are fast and nonbureaucratic into tangible assistance , and direct material and spiritual return on their 'investment' (Kailani & Slama, 2020). With this model, it can have an impact on a more equitable and optimal distribution through the cooperation of BAZNAS (National Amil Zakat Agency) and the ministries of religion starting from the village, district, city and up to the district level. This is where BAZNAS, LAZ and other social institutions both sharia and conventional government institutions need to be more proactive, simplify the bureaucracy and take the initiative to work directly with the community through the environment and mosques throughout Indonesia by forming a management unit for collecting Islamic economic distribution instruments among the people with involving residents. Instruments can be collected through local units to be able to obtain data about the number of recipients in each area. Data collected from the community can be accumulated as part of national ZIS management data. Village/village office Level •Coordination through the village head District Level •Coordination through the local sub-district head Regency / City Level •Coordination through the Regent and Mayor Source: Author Figure 2. Flow Management of Islamic Economic Distribution Instruments The coordinating mechanism in each district, BAZNAS can move, muzakki in A village is recommended to prioritize distributing zakat in A village also and can be coordinated with the UPZ (Zakat Collecting Unit), BMT (Baitul Maal Wat Tamwil) and LAZ (Amil Zakat Institution) residing in each village office, in the future if a village office experiences zakat surplus then it can be distributed / distributed to the nearest village office in one subdistrict, so also if in one sub-district experiences zakat surplus it can be distributed to other sub-district in one regency by involving Islamic banks, LAZ, which has a zakat account at the village office level, supported by community officials, district and city level offices, sub-district heads, village heads and village heads who can further optimize the management of Islamic economic distribution instruments. The distribution of zakat is combined with other instruments such as infaq, shadaqah and waqf. For the distribution of infaq and shadaqah, it can be gathered through appeals to entrepreneurs and benefactors to participate in mitigating the effects of the economic Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 21
8. crisis caused by the Covid-19 pandemic towards the lower classes who are most affected . For waqf instruments can be realized in the form of cash waqf which is more practical and useful in the long run (Aziz, 2017) during the epidemic in the community. The results of the management of cash waqf funds can be used more broadly in the context of the welfare of the community at large (Haryanto, 2013). The variable community welfare itself is very broad. These variables include education, health (the provision of masks for free), social services, and economic development through empowering small and medium-sized businesses that have lost their jobs due to the enactment of the PSBB regulations. strengthening of cash waqf either with cash waqf schemes, productive waqf or sukuk linked waqf needs to be improved. The Indonesian Waqf Board (BWI) needs to work with Islamic financial institutions to promote this waqf scheme so that it can be used in part for the construction of various waqf-based infrastructures such as the Waqf Hospital (RSW) specifically for victims of Covid-19, Personal Protective Equipment (PPE) of waqf, masks waqf, waqf polyclinic, Waqf Isolation House (RIW), procurement of waqf ventilator, waqf university and others. Waqf management must be done professionally, so that waqf can be utilized sustainably. The development model of regional-based Islamic economic distribution instruments will be more optimal because with this strategy it has several advantages including: (1) Smaller coverage areas, where muzakki (zakat-giving group) and mustahik (zakat recipient group) know each other better and are easy to identify; (2) Service response becomes faster because with a close radius can increase the coordination of institutions of Islamic economic distribution instruments more effectively and efficiently; (3) Intensity and reach more comprehensively from the level of village office, regency, city and district; (4) The monitoring aspect becomes easier and the handling of mustahik can be monitored more easily; (5) Mapping of surlus areas and zakat, infaq and shadaqah deficits. Furthermore, the development model of zakat distribution will be more optimal if supported by digitalization, such as the implementation of zakat digitization (Santoso, 2019) can improve the effectiveness of zakat management both in collection, operations and distribution which are integrated with the integrated zakat information system (SIMZAT) for the accuracy of distribution. Collection and distribution of Islamic economic distribution instruments during the Covid-19 pandemic certainly faced obstacles due to PSBB regulations in implementing social distancing and physical distancing set by the government to limit the movement of zakat collectors, infaq, shadaqah and waqf to carry out their duties and responsibilities. Therefore the use of digitization to maximize the program of regionalbased Islamic economic distribution instruments. Effectiveness of Regional-Based Distribution of Islamic Economic Distribution Instruments During the Covid-19 Pandemic Related to the use of zakat funds (and also infaq and shadaqah), Law Number 23 of 2011 concerning Management of Zakat (Menteri Hukum dan Hak Asasi Manusia, 2011) in Indonesia, especially in Chapter III on Collection, Distribution, Utilization and Reporting, states in article 25 that: "Zakat must be distributed to mustahik by Islamic law". Then in Articles 26 and 27 it is stated: "Distribution of zakat, as referred to in Article 25, is carried out based on priority scale by taking into account the principles of equity, justice and territoriality. Zakat can be utilized for productive efforts in the context of handling the poor and improving the quality of the people. Furthermore, the utilization of zakat for productive business is mentioned in section Article 27: "The utilization of zakat for 22 | Model management of Islamic economic distribution instruments based on region…
9. productive business as referred to in paragraph (1) is carried out if the basic needs of mustahik have been fulfilled. Besides, further provisions regarding the utilization of zakat for productive business as referred to in paragraph (1) shall be regulated by Ministerial Regulation ". From the existing rules, it is clear that this zakat is distributed according to the Moslems. And in its distribution, before helping productive businesses must first see the basic needs of mustahik whether it has been met or not. The Covid-19 pandemic situation raises concerns about the many poor people affected by their ability to meet their basic needs. Poor people who were indirectly affected by Corona after the issuance of Government Regulation Number 21 of 2020 concerning Large-Scale Social Restrictions (PSBB) (Indonesia, 2020) in the framework of the acceleration of handling of Covid-19 for example: daily workers in the informal sector and the weak economy who rely on their lives from the daily wages they get. To overcome these problems the distribution of Islamic economic distribution instruments must be prioritized to those directly affected to avoid mass gathering. BAZNAS assistance for non-Muslims can be done using sharia guidelines. The zakat fund does have its distribution rules following the zakat fiqh and the applicable laws and regulations (Adib & NPM, 2017). Zakat funds must be channeled to Muslims who are required by religion and legislation. "While BAZNAS and LAZ can use infaq, shadaqah and waqf funds to be used to help the impact of the Covid-19 crisis without looking at Muslims and non-Muslims through strict program planning and monitoring, zakat funds are channeled by BAZNAS for various needs to help the mustahik of Muslims, This is per the Jurisprudence of Zakat and for disaster relief including Covid-19. Assistance for all affected funds is used for infaq, shadaqah and humanitarian funds regardless of religion under Decree of the Chairman of Baznas No.64 of 2019. Distribution of zakat must continue to be carried out by syariah provisions and protocols. Covid-19. Zakat which will be distributed must be served quickly, easily, and safely Besides that it is also necessary to pay attention to all activities by amil zakat (zakat collection committee), both those whose focus is on the collection and distribution of zakat, must avoid direct contact such as face to face, or even collect muzakki or mustahik Whatever activities the amil must pay attention to protocol to avoid the spread of Covid-19. Supervision of regional-based distribution of Islamic economic distribution instruments Every initiative to collect zakat funds and other distribution instruments must be monitored by the authorities to avoid fraud and to ensure collection and distribution follows the law (Mayyadah, 2019). In this way ZISWAF will become a real force that can be used to help the government overcome the catastrophic economic crisis caused by the Covid-19 pandemic. Some steps to optimize the oversight function in the distribution of Islamic economic distribution instruments are: 1. Institutions of Islamic economic distribution instruments must actively monitor potential beneficiaries. Institutions need to be familiar with the basic demographics of prospective beneficiary groups such as age, gender, education, finance and status. Also pay attention to the forms of interest of new recipients daily, such as lifestyle and hobbies. Take advantage of social media to understand the character of prospective recipients. This is necessary to be able to design relevant promotional tools. Because, when the Covid-19 pandemic, there was a change in the priority of spending money. Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 23
10. Program design that can attract new recipients even though the current economic situation has declined due to Covid-19 . 2. Institutions must be professional in managing their needs, more specifically zakat institutions in filtering new muzakki and old muzakki. For new muzakki or people who are new to zakat institutions, they need to ensure the practice of transparency, commitment and professionalism of the zakat fund management team, infaq and shadaqah. They also need a simple evaluation report on zakat institutions. As for the "old" muzakki or permanent donors of institutions that have already joined, the management of zakat institutions must be more excellent in organizing services. Respond responsively and quickly what they need. Either information or the latest offer. If they need help with zakat, respond immediately. Build close and meaningful communication with them. 3. The beneficiaries are the most important part of the ZISWAF ecosystem. These institutions must maintain their trust and commitment to advance social and economic welfare. So it is very important to clean up immediately in the middle of the Covid-19 pandemic. Institutions must update their strategies and programs. Conclusions and Recommendations Optimizing the social fund sector by optimizing Islamic economic distribution instruments such as zakat, infaq, shadaqah and waqf and has a great potential to reduce the government's fiscal burden caused by the covid pandemic 19 specifically the allocation of basic human needs. In the end, if the above programs, especially direct cash assistance, shadaqah, infaq and waqf for both the community and the business sector or SMEs, can be promoted, then these efforts are expected to increase aggregate demand and aggregate supply back to right (in the demand and supply curve) followed by the development of an online market that focuses on SMEs that bring together demand and supply, so that the economic surplus is reshaped and helps accelerate economic recovery. As a recommendation for stakeholders, the model of channeling Islamic economic distribution instruments can be used as a formulation for policy makers in this case the government to support the creation of an effective channel for handling crises in the face of an economic crisis due to the current pandemic. References Adib, C., & NPM, S. H. I. (2017). Peran Negara Dalam Pengelolaan Zakat Umat Islam di Indonesia. Jurnal Nestor Magister Hukum, 1(1), 209979. Ahmad, Z. (1998). Al-Qur’an: Kemiskinan dan Pemerataan Pendapatan. Dana Bhakti Prima Yasa. Aziz, M. W. (2017). Wakaf Tunai Dalam Perpektif Hukum Islam. International Journal Ihya’ ’Ulum Al-Din. https://doi.org/10.21580/ihya.18.1.1740 Bahmid, S. S. (2014). Sedekah dalam Pandangan al-Quran. Rausyan Fikr, 10(2). Belouafi, A., & Belabes, A. (2016). Research Trends on Zakāh in Western Literature. Islamic Economic Studies, 24, 49–76. https://doi.org/10.12816/0025313 Chapra, M. U. (1992). Islam and the economic challenge (Issue 17). International Institute of Islamic Thought (IIIT). 24 | Model management of Islamic economic distribution instruments based on region…
11. Dhar , P. (2013). Zakat as a Measure of Social Justice in Islamic Finance: An Accountant’s Overview. Journal of Emerging Economies and Islamic Research, 1(1), 64–75. Djatmiko, H. (2019). Re-formulation zakat system as tax reduction in Indonesia. Indonesian Journal of Islam and Muslim Societies. https://doi.org/10.18326/ijims.v9i1.135-162 Fernandes, N. (2020). Economic Effects of Coronavirus Outbreak (COVID-19) on the World Economy. SSRN Electronic Journal. https://doi.org/10.2139/ssrn.3557504 Ghofur, R. A. (2016). Peran Instrumen Distribusi Ekonomi Islam Dalam Menciptakan Kesejahteraan di Masyarakat. Ikonomika, 1(1), 38. Habibu, U. (2019). Integrating Family Waqf into an Inheritable Going Concern Business: An Instrument for the Sustainable Welfare of Exempted Heirs. In K. M. Ali, M. K. Hassan, & A. E. S. Ali (Eds.), Revitalization of Waqf for Socio-Economic Development, Volume II (1st ed., p. 68). Palgrave Macmillan. https://doi.org/10.1007/978-3-030-18449-0 Hafidhuddin, D. (2002). Zakat dalam perekonomian modern. Gema Insani. Haryanto, R. (2013). Pengentasan Kemiskinan Melalui Pendekatan Wakaf Tunai. Al-Ihkam: Jurnal Hukum Dan Pranata Sosial, 7(1), 178–200. Holis, M. (2017). Sistem Distribusi Dalam Perspektif Ekonomi Islam. Jurnal Masharif AlSyariah: Jurnal Ekonomi Dan Perbankan Syariah, 1(2), 13. Indonesia, P. P. R. (2020). Peraturan Pemerintah (PP) tentang Pembatasan Sosial Berskala Besar dalam Rangka Percepatan Penanganan Corona Virus Disease 2019 (COVID-19) (Patent No. 21). Laluddin, H. (2014). Conception of society and its characteristics from an Islamic perspective. International Journal of Islamic Thought, 6, 12. Madnasir, M. (2011). Distribusi dalam Sistem Ekonomi Islam. Muqtasid: Jurnal Ekonomi Dan Perbankan Syariah, 2, 57. https://doi.org/10.18326/muqtasid.v2i1.57-71 Mayyadah, M. (2019). Praktik Manajemen Zakat Perpektif Hukum Islam (Analisis Komparatif Fikih Klasik dengan Fikih Kontemporer). Mazahibuna, 1(1). McKibbin, W. J., & Fernando, R. (2020). The Global Macroeconomic Impacts of COVID19: Seven Scenarios. SSRN Electronic Journal. https://doi.org/10.2139/ssrn.3547729 Menteri Hukum dan Hak Asasi Manusia. (2011). Undang - Undang Republik Indonesia Nomor 23 Tahun 2011 Tentang Pengelolaan Zakat. Phys. Rev. E. Metwally, M. M. (1997). Economic consequences of applying Islamic principles in Muslim societies. International Journal of Social Economics. https://doi.org/10.1108/03068299710178955 Mukhitdinova, K. (2020). Poverty Reduction By Islamic Waqf System. Journal of Critical Reviews, 7(4). https://doi.org/http://dx.doi.org/10.31838/jcr.07.04.14 Munthe, M. (2014). Konsep Distribusi dalam Islam. Jurnal Syariah, 2(1), 70–88. Nicola, M., Alsafi, Z., Sohrabi, C., Kerwan, A., Al-Jabir, A., Iosifidis, C., Agha, M., & Agha, R. (2020). The Socio-Economic Implications of the Coronavirus and COVID-19 Pandemic: A Review. International Journal of Surgery (London, England), S1743Bisnis, Keuangan, Ekonomika Islam dan COVID-19 | 25
12. 9191 (20)30316-2. https://doi.org/10.1016/j.ijsu.2020.04.018 Ozili, P. K., & Arun, T. (2020). Spillover of COVID-19: Impact on the Global Economy. SSRN Electronic Journal. https://doi.org/10.2139/ssrn.3562570 Palmer, M. D., & Burgess, S. M. (2012). The Wiley-Blackwell Companion to Religion and Social Justice. In The Wiley-Blackwell Companion to Religion and Social Justice. https://doi.org/10.1002/9781444355390 Priyono, S. (2017). Zakat Sebagai Instrumen Dalam Kebijakan Fiskal. Al Mashlahah Jurnal Hukum Dan Pranata Sosial Islam. Qaradhawi, Y. (1997). Norma dan Etika Ekonomi Islam. In Gema Insani. Rahmawaty, A. (2010). Membangun Sistem Distribusi Perspektif Ekonomi Islam. ADDIN, 2(2), 105. Salim, R., Hossain, M., & Al-Mawali, N. (2016). Distribution of wealth and resources in Islam: Restoring social justice, peace and prosperity. International Journal of Economic Research, 13, 571–586. Santoso, I. R. (2019). Strategy for Optimizing Zakat Digitalization in Alleviation Poverty in the Era of Industrial Revolution 4.0. IKONOMIKA, 4(1), 35–52. Shaikh, S. A., Ismail, A. G., & Shafiai, M. H. M. (2017). Application of waqf for social and development finance. ISRA International Journal of Islamic Finance. Sohrabi, C., Alsafi, Z., O’Neill, N., Khan, M., Kerwan, A., Al-Jabir, A., Iosifidis, C., & Agha, R. (2020). World Health Organization declares global emergency: A review of the 2019 novel coronavirus (COVID-19). International Journal of Surgery. Thyer, B. (2011). The Handbook of Social Work Research Methods. In The Handbook of Social Work Research Methods. https://doi.org/10.4135/9781412986182 Tyas Kuncoro, A. (2017). Zakat: Katup Pengaman Keseimbangan Kehidupan Ekonomi Umat. In Zakat: Katup Pengaman Keseimbangan. Winanti, Poppy S, Mas’udi, W. (2020). Menyelamatkan Kelompok Rentan: Kebijakan Inklusif Penanganan Dampak COVID-19. In Policy Brief (Edisi 5). 26 | Model management of Islamic economic distribution instruments based on region… View publication stats