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Productive Waqf Empowerment Model Contribution by the Waqf Agency

Indonesia South Kalimantan against the Development of Waqf

Conference Paper · June 2023

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 Quality Festival 2023
ISBN 978-86-6335-104-2

Lisda Aisyah 1
PRODUCTIVE WAQF EMPOWERMENT
Misnasanti MODEL CONTRIBUTION BY THE WAQF
Ainun Mahfuzah AGENCY INDONESIA SOUTH KALIMANTAN
Syahrial Shaddiq AGAINST THE DEVELOPMENT OF WAQF
Agustian
Ramadana Putera Abstract: Waqf is a source of state income with great potential to
empower the Islamic economy. The contribution of the productive
Khalilurrahman
waqf empowerment model cannot be separated from the
supervision of the Indonesian Waqf Board. Supervision at the
provincial level is supervised by the Provincial Indonesian Waqf
Board as an independent institution in charge of empowering the
productive waqf. In this study, the supervisory process carried out
by the Indonesian Waqf Board in South Kalimantan is focused on
the contribution of the productive waqf empowerment model by the
Indonesian Waqf Board, South Kalimantan to the development of
the Islamic economy. The purpose of this research is to find out
how the contribution of the Indonesian Waqf Board and the
implementation of the empowerment model applied by the
Indonesian Waqf Board to the Islamic economy. This is a
descriptive research with a sociological and normative approach.
The technique in collecting data was through observation,
interview, documentation and triangulation with the determination
of informants through purposive snowball sampling. The results of
this research showed (1) the model of waqf for the development of
building in the form of development of facilities and infrastructure,
and (2) the model of waqf for business development including in
the sectors of agriculture, livestock, and business units. Those two
models were then related to the management including investment
management and management of the distribution of benefit
distribution of productive waqf. The Management of Indonesia
Waqf Board, South Kalimantan was by implementing the Human
Resources empowerment with the supervision to the Nazhir based
upon the law of waqf, sharia economic system, and waqf
administration or entrepreneurship. Those managerial processes
cannot be apart from the leadership factor. The supervision was
carried out through direct supervision by the staff of BWI, South
Kalimantan and the Ministry of Religion to supervise the wealth of
productive waqf. Thus, the empowerment and management of waqf
in South Kalimantan were in line with the vision and mission based
upon the Islamic values. It aims to create an independent economy
and welfare for people.
Keywords: Contribution, Implementation, Productive Waqf
Model, Islamic Economics.

1. Introduction

Corresponding author Lisda Aisyah

Email: lisdaaisyah33@gmail.com
1593
Waqf has the meaning of a gift, by holding
and take advantage of universal or general
validity.
hold a waqf item that is not inherited, sold,
donated, pawned, leased and so on. This
without considering rewards or benefits.
While wa kaf literally means stopping,
holding back, or being silent. This is
because it is a place for vehicles to stop to
perform worship at the mosque or it can also
where pilgrims stay to stand before carrying
out the requirements of the pilgrimage.
Technically sharia, waqf is an asset allocated
for the benefit of the people where the
substance or principal is withheld, while the
benefits may be enjoyed for the public
interest.
The practice of waqf was known before the
advent of Islam, many places of worship were
built on vacant land which were then
managed and the proceeds were used to pay
for maintenance and fees for those who take
care of the places of worship. This practice is
well known in countries such as Egypt, Rome
and Germany which have made waqf
beforehand. egyptian Country, The second
King Ramses made use of the "Adibus" place
of worship , which had a very large area. This
culture introduces that the person who
manages the assets left by the deceased
(inheritance), the distribution of the proceeds
is given to the family and their descendants,
so that those who manage it can take part of
the property but the main assets may not
become the property of anyone. This
endowment also developed until Islam came
and ran based on Islamic teachings until
finally endowment became known in
Indonesia.
The history of Indonesian waqf has a duty in
the development of social, economic and
cultural activities of Islamic society. Waqf as
a regulatory instrument in terms of education
1594
in all fields of science. Because waqf has
succeeded in building economic
empowerment facilities for welfare or
maslahah for the community . Meanwhile,
Islamic economics is one way of economic
development, and a legal action that is
institutionalized and practiced in Indonesia.
Along with the times, waqf institutions have
been institutionalized very rapidly. The
development of waqf from time to time is not
supported by formal regulations that regulate
it, so far the practice of waqf is only guided
by traditional fiqh books which have been
used as the foundation by classical society.
Along with developments, waqf regulations
and institutions were established for
government intervention. The presence of this
legislation is a new change in waqf, and
makes progress.
Law No. _ _ 41 of 2004 concerning waqf has
made changes in the development of
Indonesian waqf to be more advanced,
developing, of course, by obtaining a strong
and solid legal basis. Establishment of the law
on waqf as the goal of Muslims who have
been working on waqf issues, for academics
and practitioners. There are many new things
which in the previous laws and regulations
have not been regulated very systematically,
and logically one of them is about immovable
or movable waqf assets.
The formation of the Waqf Law in a
structured, systematized manner in
management and implemented by the Nazir
who is in charge of carrying out the waqif
mandate (who gives waqf). An example is a
piece of land. Then, over time, many
economic actors changed the classical view of
waqf before it developed meaningfully from
the literal meaning and the technical meaning
related to the existence of the "eternity" of the
main element (substance) where it must stop,
may not be sold or transferred to other than
the interests of the people who mandated by
waqif to nazir waqf. This is based on the
understanding and meaning of waqf itself.
The Indonesian Waqf Board (BWI) was
formed by the government as a manifestation
of implementing Law Number 41 of 2004
concerning waqf and Government Regulation
no . 42 of 2006, which the presence of BWI
in article 47 to promote and develop waqf in
Indonesia. Meanwhile, BWI's task is to
develop waqf management in Indonesia in a
more professional and productive direction so
that waqf is truly able to make a positive
contribution to the country's economy.
The waqf property will benefit the message of
Islam. Waqf in Islam is something that is
circumcised, because it is one of the actions
to get the pleasure of Allah SWT. This is as
Allah swt. said in QS Ali-
"You will not get virtue, before you spend
some of the treasures that you love. And
whatever you spend about it, verily Allah
knows . "
Another argument that forms the legal basis
for waqf is QSAl-
"O you who believe, bow down, prostrate
yourself, worship your Lord and do good, so
that you may be victorious . "
The development of the waqf empowerment
model in a professional manner is marked by
the many potentials of productive waqf for
the benefit of human welfare. Productive
waqf is a waqf object or property whose
principal remains is that the waqf is not
directly used to achieve its goals, but is
developed first to produce something and is
useful (productive) and the results are
distributed or used according to the purpose
of the waqf, such as endowments of land to be
used for farming, water to sell the water and
others without removing the land.
Productive waqf is not something new, but so
far the implementation has mostly been on
immovable waqf objects and their allocation
has been more for the benefit of mahdhah
worship, such as mosques, prayer rooms,
Islamic boarding schools, cemeteries.
Economically, waqf is expected to be able to
build productive assets through current
investment and production activities, to be
utilized for the results for future generations
and continue to benefit the general public.
This utilization is carried out through waqf
management through two models; namely
traditional management models such as
institutional management models such as
models. This method develops based on a
system of Islamic economic principles and
develops in the management of waqf, namely
through the management of production
quotas, cooperation shares, waqf object
bonds, monopoly shares, and loan bonds.
Meanwhile, from the waqf development
management system, it must be carried out
professionally by managers of several
aspects, including institutional aspects,
financial aspects, and human resource
aspects. The targets achieved in waqf
management include targets for the benefit of
religious, educational, social facilities, and
for the benefit of business facilities based on
waqf objectives.
The development of waqf in Indonesia is
increasingly sticking out, this can be seen
from the increasing number and objects of
waqf assets, including land, money, and
others, which are spread across several parts
of Indonesia. The data shows that waqf land
is always developing, in 2010 there were
415,980 waqf land objects in Indonesia, in
2013 there were 435,395 land objects, with an
area of 414,246.429 hectares of waqf land in
Indonesia. Meanwhile, cash waqf moves in
2010 were started by the Cash Waqf
Movement which was intensified by the
Indonesian Waqf Agency (BWI) with a
capital of 2 billion rupiah, until 2015 the
money was collected at 185 billion. This
1595
increase is a great potential and an
extraordinary asset, and becomes a new pillar
in the community's economic development.
According to data owned by the Ministry of
Religion in 2018 AD, the wealth of waqf land
in Indonesia is very large in number, namely
435,765 location points with an area of
4,359,443,170 M 2 of which 287,608
locations have been certified and around
148,160 have high economic potential. The
magnitude amount things waqf, in particular
land And building become very opportunity
big for economic development _ people in the
future g. Data from the directorate of waqf of
the Ministry of Religion in 2010 in BWI
annual reports throughout Indonesia,
including waqfs that have just used the Waqf
Pledge Deed (AIW) and are also

Table 1. Data Potensi Wakaf berdasarkan BWI Tahun 2018 (Source: BWI, 2018)
Province Locatio Wide Certifie Not %Certified Wafak
n d Certified Land
1 Nanggro Aceh 27,416 1,333,233,627, 12,245 15,171 45
Darussalam 26
2 West Java 70,749 116,662,017,81 45,401 25,348 64
3 South Kalimantan 8,772 110,208,613,54 7,271 1,501 83
4 Riau 7,897 978,448,625,81 2,761 5,136 35
5 West Nusa Tenggara 11,793 83,060,488,00 7,635 4.158 65

Kalimantan Indonesian Waqf Agency, and

This data shows that the largest number of
waqf land locations is the province of West
Java, but in terms of area of waqf land, the
dominant one is the province of South
Kalimantan. This percentage of waqf land has
great potential in the development of
productive waqf because of the wide area of
waqf land.
By having great potential this was conveyed
by the President. This issue is seen from the
waqf potential of South Kalimantan Province
, there are around 8772 locations of
unproductive waqf land with an area of
approximately 110 208 613.54 square meters
and around seven thousand square meters are
certified . The latest information stated that
at the inauguration ceremony of BWI South
Kalimantan for the 2018-2021 period it was
stated that the waqf in South Kalimantan of
90201 waqf points had not been used which
had great potential, for the regional area of
Kalimantan and the Chairman of BWI South
Kalimantan. Mr. Fadly Manshur stated that
with the formation of BWI, it is hoped that the
productive economy will increase as a result
of empowering productive waqf.
Empowerment of waqf is of course able to see
what contribution is made by the South
what implementation has been implemented
as a support for the development of waqf. Of
course, with the development of waqf, several
empowerment models carried out by BWI
South Kalimantan are a role model that will
become the center point for the potential
development of waqf in Kalimantan . From
the potential and the model that is carried out
as a contribution and implementation, this
will make an empowerment, so the writer is
interested in writing in a research title "The
Contribution of the Productive Waqf
Empowerment Model by the Indonesian
Waqf Board of South Kalimantan Province to
the Development of Waqf".
2. Theoretical Framework
Then the researcher takes several theories that
support researchers in conducting research.
2.1. Waqf Concept

1596

sake of Allah.
In terms of language, waqf means holding.
Meanwhile, according to the term syara', is
holding something that is eternal substance,
to be taken advantage of for the good and
progress of Islam. Withholding an object
whose substance is eternal, meaning that it is
not sold and is not given away nor is it
inherited, but is only given as charity for its
benefits.
Waqf in the science of tajwid implies
stopping reading, either onwards or to take a
temporary breath. According to the rules, a
reader cannot stop in the middle of a syllable,
it must be at the end of a word at the end of a
verse so that the reading is perfect. The
definition of waqf in the sense of staying in
place is related to staying at Arafah on the 9th
of Zulhijjah when performing the pilgrimage.
Without standing at Arafah there is no
pilgrimage for a person.
There are several definitions of waqf,
including:
According to the Shafi'i and Hambali schools
of thought, a person withholds his wealth so
that it can be utilized in all areas of benefit
while continuing to perpetuate this wealth as
a taqarrub to Allah swt.
According to the Hanafi school, holding
property so that it becomes the law of Allah
SWT, then someone who donates something
means that he relinquishes ownership of the
property and gives it to Allah so that it can
provide benefits to humans permanently and
continuously, may not be sold, donated, or
inherited . .
The Maliki school of thought is giving
something that benefits from assets, where
the principal assets are permanent or
sustainable for the ownership of the
beneficiary even for a moment.
According to Imam Abu Hanafi , it is
withholding property in the possession of
waqf and giving charity, the results of which
can distribute the benefits of these assets to
those they love. Based on this definition from
Abu Hanifah , the property is under the
control of the waqf person ( waqif ) as long as
he is still alive, and can be passed on to his
heirs if he dies either to be sold or donated.
Waqf according to syara' terms according to
Zainuddin Al-Malibary is "Restraining
property that allows it to be utilized
accompanied by the immutability of the
object by deciding the classification in its
custody of the manager who is allowed to
exist".
Waqf according to government regulation no.
28 of 1977 is a legal act of a person or legal
entity which separates some of his assets in
the form of owned land and institutionalizes
them forever. For the purposes of worship or
other public purposes in accordance with the
teachings of Islam.
From this definition it can be concluded that
waqf is one of the types of gifts, but only the
benefits may be taken, and the objects must
remain intact. Therefore, assets that are
eligible for waqf are assets that cannot be
used up and generally cannot be moved, such
as land, buildings and the like. Mainly for the
public interest. For example for mosques,
prayer rooms, Islamic boarding schools,
orphanages, public roads, and so on.
In article 215 paragraph 1 of the compilation
of Islamic law, it is stated that waqf is a legal
act of a person or group of people that
separates part of their property and
institutionalizes it forever for the benefit of
worship or other public purposes in
accordance with Islamic teachings. The legal
source of waqf in the Qur'an is not very clear
but has the meaning of "giving property"
unlike zakat. But the legal basis in the Qur'an
regarding waqf is related to QS Al-
-
An -
The verses above mention a variety of
worship which can cover many things and can
even include daily activities to seek the
pleasure of Allah SWT with orders to do
1597
worldly and spiritual virtues, both those based
on revelation and values that are in line with
sharia objectives, both in the form of laws and
regulations. These laws and traditions and
customs and verses also explain when and
how a person's property will be useful,
namely by spending the assets he likes
(including endowments).
As for one of the hadiths of Rasulullah SAW,
namely :
went to the Prophet Muhammad saw. to ask
for guidance on how to manage it, he said: "O
Messenger of Allah, I got a plot of land in
Khaibar, I have never obtained wealth that is
better than this, what is the suggestion in this
regard? He said: if you like it, you hold the
land and you give the benefits of it. So Umar
donated the produce of the land on condition
that the land could not be sold, bought,
inherited or donated. Umar donated the
proceeds to the poor, relatives, to free slaves,
jihad fisabillah, for provisions for people who
were on their way and for guests' meals. The
person who takes care of it may eat some of
the produce in a good way and may feed his
friend in moderation." (HR Muslims) .
Although basically the mujtahid imams
differed in their views on waqf institutions, all
of them agreed that forming a waqf institution
required pillars and conditions for waqf.
2.2. Indonesian Waqf Board
1598
The Indonesian Waqf Board (BWI) was
established as a manifestation of the mandate
outlined in Law Number 41 of 2004
concerning waqf. The presence of BWI, as
explained in article 47, is to promote and
develop waqf in Indonesia. For the first time,
BWI Membership was appointed by the
President of the Republic of Indonesia, in
accordance with Presidential Decree (Kepres)
No. 75/M of 2007, which was stipulated in
Jakarta on 13 July 2007. Thus, BWI is an
independent institution to develop waqf in
Indonesia, which carries out its duties free
from the influence of any power, and is
responsible to the community. BWI consists
of an Executing Agency and The Advisory
Council is chaired by one chairman and two
vice chairmen who are elected from and by
the members.
The implementing agency is the executor of
the task, while the Advisory Council is the
supervising element of BWI's task
implementation. The number of members of
the Indonesian Waqf Board consists of at
least 20 (twenty) people and a maximum of
30 (thirty) people who come from elements of
society. (Articles 51-53, Law No.41/2004).
Members of the Indonesian Waqf Board are
appointed and dismissed by the President.
The task of BWI is that representatives of the
Indonesian Waqf Board in the regions are
appointed and dismissed by the Indonesian
Waqf Board. Members of the Indonesian
Waqf Board are appointed for a term of 3
(three) years and can be reappointed for 1
(one) term of office. For the first time,
appointment of membership The Indonesian
Waqf Board is proposed to the president by
the minister. The recommendation for the
appointment of the membership of the
Indonesian Waqf Board to the President is to
be carried out by the Indonesian Waqf Board.
(Articles 55, 56, 57, Law No.41/2004).
In accordance with Law no. 41/2004 Article
49 paragraph 1 states, BWI has the following
duties and authorities:
 a) Provide guidance to na dzir in
managing and developing waqf
assets .
b) Managing and developing waqf
assets on a national and international
scale.
c) Give approval and or permission for
changes in the designation and status
of waqf assets.
In paragraph 2 of the same article it is
explained that in carrying out its duties BWI
can cooperate with both Central and Regional
Government agencies, community
organizations, experts, international agencies
and other parties as deemed necessary. In
carrying out these tasks BWI pays attention to
the suggestions and considerations of the
Minister and the Indonesian Ulema Council,
as reflected in article 50. Regarding the task
of fostering na dzir , BWI has taken several
strategic steps, as stated in PP No.4/2006
article 53, includes:
a) Preparation of operational
supporting facilities
infrastructure for na dzir good waqf
individuals, organizations and legal
entities.
b) Preparation regulation,
motivation, gift facilitation,
coordination, empowerment and
development of waqf assets.
c) Provision of facilities for the Waqf
certification process.
d) Preparation and procurement of
AIW forms, both immovable and
immovable waqf or moving objects.
e) the regions to carry out guidance and
development of waqf to na dzir
according to their scope.
f) Providing facilities for the entry of
waqf funds from within and outside
the country in the development and
empowerment of waqf.
The strategy for realizing the vision and
mission of the Indonesian Waqf Board is as
follows:
Improving the competence and
network of Indonesian waqf bodies,
both nationally and internationally.
Make regulations and policies in the
field of waqf.
Increasing public awareness and
willingness to donate waqf.
Increase Nazir's professionalism and
trustworthiness in the management
and development of waqf assets.
Coordinating and fostering all nazir
waqf.
Ordering the administration of waqf
assets.
Supervise and protect waqf assets.
Collect, manage and develop
property waqf on a national and
international scale.
2.3. Empowerment of Productive Waqf
Productive waqf requires empowerment with
a pattern or model of empowerment and good
management in fulfilling the objectives and
and
benefits of productive waqf. This is a
management goal is to string together the
process of planning, strategic, managing
resources and asset development.
gift
Empowerment will not be separated from
productive waqf organizations with a model
of collecting, managing and distributing
benefits. However, in general an institution
implements an initiative and flexible method.
This method is a combination of collection
which aims to :
Gather D ana
Raising funds is a collection of the most basic
goals. The funds here are waqf funds,
operating funds, waqf management, goods or
services that have material value. The
purpose of raising funds is the first thing in
management. This activity is a collection that
fails and does not generate resources, so that
the institution will find it difficult to continue
to maintain the continuity of its program.
Increase Donor/ W akif
The second purpose of collection is to add
1599
wakif . Nadzir who does the collection must
increase in number. To be able to increase,
there are two ways that can be taken, namely
by adding a new donation or wakif . Among
the two most relative things in increasing the
amount of donations from each wakif.
Improving or Building Institutions _
Activities carried out by a Non-Governmental
Organization (NGO), either directly or
indirectly will affect the image of the
institution. Collection is the front line that
conveys information and interactions will
shape the image of the institution in the
general public. Everyone who evaluates the
institution, which ultimately shows the
positive attitude or behavior of the institution.
This goal is a positive image, support and
sympathy will flow automatically to the
institution, so that there are no difficulties in
finding waqif.
Gathering Sympathizers/ Relations
and Supporters
Groups that interact with collection activities
by Waqf Management Organizations or Non-
Governmental Organizations. they have a
positive impression and sympathy for the
institution. However, it could be that at that
time they did not have the ability to provide
funds to the institution as a donation. Such
groups then become sympathizers and
supporters of the institution even though they
do not become wakif directly. Such groups
are taken into account in collection activities.
The purpose of this collection in groups is as
an informal network that is very profitable in
gathering activities.
Increase Donor Satisfaction
Increasing donor satisfaction is satisfying
wakif . This goal is the highest and most
valuable long-term goal, which was
performed as a technical in the days. Waqif
1600
satisfaction greatly affects the value of
donations that will be given to the institution.
They will donate their funds to the institution
positively to others. In addition, a satisfied
wakif will become a natural collection worker
(unsolicited, appointed and unpaid). Because
the collection function interacts more with the
waqif , automatically the collection activities
must also aim to satisfy the waqif .
Empowerment of productive waqf can be
implemented in various ways. Productive
categories that can be carried out include:
collection methods, investment, investment,
production, partnerships, trade, agribusiness,
mining, industry, technology development,
building construction, apartments, flats,
supermarkets, shops, offices, educational
facilities, businesses -Businesses that do not
conflict with sharia.
In the context of developing productive waqf,
there are two models of financing productive
waqf projects, namely the business
development and building construction
models. This model is the development of
productive waqf as follows:
1) Business development waqf model
In 2006 the productive waqf empowerment
model in the business sector of agribusiness,
animal husbandry and small industry began to
be considered. This interest is because the
wheel of the national economy is growing.
And for Indonesia itself, it has two very large
natural resource potentials, so these are
several economic endeavors and models for
developing waqf and empowering productive
waqf.
However, in empowering waqf in the field of
business, several things need to be
considered, namely, productive waqf
management requires objective selection of
businesses to make the right technology as
selling power in society. Guarantee from the
entrepreneur that the business will not have a
negative impact on the surrounding
environment. There is a marketing model.
And the need for moral commitment, namely
compatibility between business behavior and
its social implications, business behavior
includes, professionalism, honesty,
transparency and trustworthiness
2) Waqf Model Development Building
The development of waqf in Indonesia and
other countries is very different and not
significant. However, recently the
development of waqf has been carried out a
lot. In Egypt, for example, Al-Azhar
University carries out its activities using waqf
funds. The university manages buildings or
companies on the Seuz canal, and this campus
only takes the proceeds for educational
purposes. In Qatar and Kuwait, waqf funds
have formed office buildings. This area was
leased and the result was the empowerment of
waqf funds, Islamic educational institutions
such as Sal-Azhar University in Cairo,
Zaitunniyyah University in Tunis, and
Madaris Imam Lisesi in Turkey and have
developed and are able to survive until now.
They do not only rely on development funds
from the government, but also endowments as
a source of financing for all administrative
and academic activities.
2.4. Development of Waqf
The development of waqf in Indonesia is
currently growing, this can be seen from the
many additions that have occurred in the
number and objects of waqf assets. The recap
of waqf land that occurs from year to year
certainly has significant additions, this makes
a waqf development. Of course, these
numbers continue to increase every year,
proving that waqf assets have great potential.
This potential certainly makes a resource for
highly developed economic development and
plays a major role in the economy. This
economy is also associated with the
development of waqf making this utilization
useful for public activities in the economic,
social and religious fields. So that makes this
potential develop from various kinds of
empowerment. This empowerment certainly
makes a development of waqf from various
models that occur, this includes productive
waqf and economic development. For
example, waqf and social responsibility,
talking about waqf will talk about the
economy, from cemeteries to business centers
and counting waqf as a pillar of the Islamic
economy. This development makes waqf
development part of economic development.
This development makes waqf in the modern
era have waqf rules or policies through a set
of positive laws. So that the formulation
process looks at the potential and
organization of waqf both in the interests of
Muslims in general. So with this interest, of
course, many productive waqf empowerment
institutions encourage formal institutions or
foundations to empower productive waqf.
3. Research Methods
In order for this research to run well and
obtain results that can be accounted for, this
research requires a certain method. The
method of preparing this thesis is as follows:
The type of research used is field research
which can be called empirical research.
Research done intensively, in detail and in
depth on a particular object by studying it as
a case with the intention of seeking a study of
empirical data found in the field, which in this
case is the productive waqf empowerment
model at BWI South Kalimantan.
This study uses a sociological approach. The
sociological approach referred to here is a
study that focuses attention on community
interactions . This approach aims to see how
the social and cultural factors of the
community or are affected by productive
waqf either directly or indirectly.
In this study, researchers used triangulation to
test the validity of the data used. Researchers
chose to use triangulation techniques sources
and methods. Where triangulation of sources
refers to researchers' efforts to access more
varied sources in order to obtain data
regarding the same issue. The reason for
using source trigulation is because source
1601
trigulation is in accordance with the needs of
researchers who want to test the reliability of
data by checking the data obtained, then the
data is described, categorized, and analyzed
so that a conclusion is created. The
triangulation used is to compare the results of
interviews that have been conducted with
documents in the form of reports on the
implementation of productive waqf in one
period and missions from BWI-South
Kalimantan and researchers went directly to
several areas to see first-hand the conditions
of the productive waqf.
This is done what happened in the report of
the Indonesian Waqf Board with the field that
happened. For example, researchers went
directly to several areas including the City of
Banjarmasin with research at the Jami
Mosque and the Hasanuddin Majedi Mosque.
Banjar Regency with the Ushuluddin Tambak
Hanyar Islamic Boarding School, Hulu
Sungai Utara Regency Rakha Amuntai
Islamic Boarding School, Langgar Al-Ikhlas
Kota Baru, At-Taqwa Binuang Mosque in
Tapin Regency, and the Great Mosque of
Syuhada Tanah Laut.
4. Research Results and Research
Analysis
4.1. Productive Waqf Empowerment
Contribution by BWI South
Kalimantan
The contribution made by the South
Kalimantan Indonesian Waqf Board is as a
supervisor and mentor. Supervisor here is as
controlling to ensure that the actual activity is
as planned. This supervision is of course an
implementation to ensure that all systematics
are planned, organized and executed based on
the implementation that occurs. Systematics
in this supervision is of course related to the
empowerment of productive waqf as a
function of supervision carried out by the
Indonesian Waqf Board for nadzirs to
evaluate the achievement of goals and targets
1602
for activities carried out in the development
of productive waqf.
Meanwhile coaching or leadership is a
process of directing and influencing activities
related to the work of group members or the
entire organization. While the supervision
carried out by the South Kalimantan
Indonesian Waqf Board is to take leadership
in implementing the coaching process and
providing motivation to nadzirs who are
recruited so that they can work effectively and
efficiently in achieving waqf goals. Then,
provide routine assignments and explanations
regarding the work and policies set.
From the contribution of the South
Kalimantan Indonesian Waqf Agency to the
development of productive waqf presents an
interactive process of productive waqf
management functions. The productive waqf
management function carried out is
supervision in ensuring that productive waqf
management achieves waqf goals and
objectives. Then what is done in coaching or
leadership is directing, influencing and
motivating nadzir to carry out the tasks that
have been implemented.
The productive waqf empowerment
contribution is carried out based on the duties
and authority of the Indonesian Waqf Board.
This contribution can then be carried out
based on the productive waqf empowerment
model in collaboration with the Ministry of
Religion. The South Kalimantan Waqf Board
hereby makes a major contribution every year
in the field of nadzir coaching which is
overseen by the productive waqf management
and empowerment division. Meanwhile, the
coaching carried out by the South Kalimantan
Indonesian Waqf Agency is to provide
guidance to several waqf places that already
have waqf certificates.
4.2. Productive Waqf Model in Indonesian
Waqf Agency South Kalimantan
Waqf is basically an " economic corporation",
with activities containing elements of future
investment and developing productive assets
for future generations in accordance with the
purpose of waqf, either in the form of services
or utilizing the results directly. The
development of waqf which continues to be
engaged in is an utilization of the results of
investment units. Investment is a main goal in
economic development, property owned by a
person to form production capital that is
capable of producing benefits and can be used
universally or in general. Islamic economics
is related to waqf in terms of investment,
namely distribution to them by the waqif in
the waqf pledge.
Economically, waqf is a development
paradigm from productivity in an investment
activity for their benefit based on the pledge
made by the wakif. Thus, the results or
products of waqf assets can be divided into
two parts. First, direct waqf is a waqf property
that produces services in the form of goods
for direct consumption by people entitled to
waqf, such as hospitals, schools, orphanages
and settlements. Second, productive waqf
which is managed for investment and
production of goods and services that are
permitted according to sharia . In this case,
capital (waqf assets) is invested and
distributed to those in need.
The new model in waqf management today is
a potential development of productive waqf
management as an investment in various
companies either by contact or leasing. The
model concept used in this productive waqf is
the concept of the waqf model of management
for the development of the Islamic economy
by applying the productive waqf development
model.
nadzir welfare principles , and transformation
and responsibility principles. Seeing this, of
course, an implementation of waqf can be
implemented properly. This is of course a
productive waqf that can be empowered with
rapid development. This development is of
course in the productive waqf empowerment
model implemented by the Indonesian Waqf
Board implementing the waqf empowerment
model including: (1) the building
construction waqf model which includes the
construction of hospitals, mini markets, ATM
centers, shops, shophouses, multipurpose
buildings, nest wallets, boarding houses, mini
gas stations; and (2) a productive waqf model
for business development which includes rice
fields, plantations, tent rental, animal
husbandry, and fisheries. Of these two
implementations, of course, it is associated
with contributions from the South
Kalimantan Indonesian Waqf Board.
1. Productive Waqf Model for Building
Construction
The implementation of the productive waqf
model carried out by the South Kalimantan
Indonesian Waqf Agency in building
construction is the construction of buildings
that are on waqf land and then developed in
the empowerment of productive waqf.
Empowerment is of course building buildings
with business and trading units which are
used as tools for empowering waqf.
Empowerment of waqf building construction
models is dynamic in nature which is
beneficial in developing the pace of
development. Of course, the pace of
development in the implementation of the
waqf empowerment model in South
Kalimantan is one of the influences of the
productive waqf empowerment model which
utilizes waqf land and then builds buildings
that have benefits and can be productive.
The South Kalimantan Indonesian Waqf
Agency in empowering productive waqf
provides annual supervision in the field of
building construction . Binuang, Tapin
Regency.
2. Productive Waqf Model for Business
Development
The introduction of the productive waqf
model in 2005 in the fields of business in the
rice fields, plantations, livestock and fisheries
sectors. Looking at this business, of course,
many wheels of the national economy are
driven in this field. Indonesia is very well
known for its two potentials which have
1603
enormous natural resources in the fields of
agriculture or rice fields, and fisheries so that
these two natural resources can certainly
break the national economic needs of the
people. Whereas South Kalimantan, in terms
of this potential, certainly has great potential
in empowering waqf in the field of fisheries,
of which twenty productive waqf
empowerments have 5 places empowered in
this field. This is based on a very effective
environment in the development of fisheries.
The South Kalimantan Indonesian Waqf
Agency in empowering productive waqf
provides annual supervision in the field of
business development. The South Kalimantan
Indonesian Waqf Agency and the South
Kalimantan Ministry of Religion provide
assistance and guidance to a place that is
considered capable of developing productive
waqf, one of which is the Rakha Amuntai
Islamic Boarding School. North Hulu Sungai
District.
The implementation of the productive waqf
empowerment model implemented by the
South Kalimantan Indonesian Waqf Agency
is of course implemented based on what has
been done based on seeing the existing
regional potential by implementing based on
the vision and mission of the South
Kalimantan Indonesian Waqf Agency for
economic development efforts. Because of
this, the waqf developed is part of economic
development , with stages including planning,
organizing, human resource development,
leadership and supervision as well as with
several empowerment models. With the main
goal of creating waqf developments that
continue to increase and produce an
independent or protection economy.
4.3. Analysis Empowerment Models
Productive Waqf by BWI-South
Kalimantan on Waqf Development
Looking at the results of the analysis of the
contribution of the productive waqf
empowerment model carried out by the
1604
Indonesian Waqf Board of South Kalimantan,
it can be seen from some of the data attached
in table 4.2 which is linked to scheme 4.3 of
managing productive waqf to the economy
and then describes the supervisory strategy
carried out by the Indonesian Waqf Board
with basic values Islamic economics.
Supervision is one of the contributions made
by the South Kalimantan Indonesian Waqf
Agency by providing annual education and
guidance to places that serve as models for
empowering productive waqf. From this, of
course, an implementation can be carried out
with a productive waqf empowerment model
which is supervised by the South Kalimantan
Indonesian Waqf Agency and given guidance
in empowering productive waqf.
This implementation certainly makes it an
analysis in empowering productive waqf in
which there are several rules that can be
carried out based on the supervision strategy
implemented by the Indonesian Waqf Board
within the basic values of Islamic economics.
As explained below:
First Rule
" The law of origin in a transaction is the
willingness of both parties to enter into a
contract, the result will be enforced by the
contractual agreement . "
This rule is the first rule associated with one
stage of empowerment, namely leadership in
a management. In this case, the head of the
South Kalimantan BWI must be a figure, but
in terms of obstacles in this empowerment,
namely the role of actors who are very much
needed to advance the empowerment of the
waqf. Because based on the potential of waqf
owned only a few are empowered, this is an
example for other places to be empowered.
126 A leader in this case, of course, must be
sincere and pleased with his decision as a
nadzir and give up his life to develop the
potential of waqf . This regulation is of course
a function and authority of the leader not only
to be administrative in nature, but also to
maintain Islamic values in his leadership.
Several things can be taught from actors to
nadzirs in management, for example
conducting nadzir training and educating
managers. This is a provision in developing
waqf empowerment, and this training
provision is of course also an example for
other places.
Second Rule
"Basically (all forms of transactions) in
muamalah dah (permitted) and in the contract
the (agreed) provisions apply."
This rule is associated with a planning stage
of organizing forms and human resources
(HR). This is an agreement contract that
applies in planning and organizing must be
based on a contract.
A plan is of course formed by the manager or
caretaker to go hand in hand with the wakif's
mandate that has been agreed upon in the
contract. This planning is good in the short or
long term which has been calculated by the
investment and profit results. This profit will
be used for two sectors, both the economic
and social sectors, education which is spelled
out in the implementation of waqf. for
example this is for business development, the
estimated profit from this result is to fulfill the
wakif's mandate in the agreement.
With regard to physical organization, the
model of empowerment in the form of a
building or a business unit will not be
separated from the expectations of the wakif.
For example, if the wakif wants a place for
business empowerment and other activities,
of course the building is managed as much as
possible to support other developments. This
is exemplified in one of the places in the At-
Taqwa Binuang Mosque where in addition to
a minimarket business or this business a hall
is built which is used for community
activities. This community activity is free of
charge provided that the community can look
after, care for and protect it. 128
Not only physical organization, HR
organization is also needed, for example
considering the quality of personnel in the
placement of organizational composition in
waqf management. This placement is based
on SK BWI that is based on the benefit and
purpose of empowerment.
Third Rule
129
"The law of origin in all forms of muamalah
is permissible unless there is an argument that
forbids it . "
This third rule is of course based on the
mission of BWI-South Kalimantan, which is
to develop the economy through waqf. Of
course, this development or empowerment
can be carried out in various ways, one of
which is productive waqf.
Productive waqf has actually been regulated
in the Qur'an and Hadith . However, the
development of its practice demanded the
ijtihad of the majority of scholars, so that
variations of waqf began to emerge, one of
which was the productive waqf. This is shown
in productive waqf transactions which are
media in the development of muamalah
transactions to support the regional economy.
Of course, this transaction can be carried out
based on no argument that forbids it and runs
according to Islamic rules.
Fourth Rule
"Not perfect 'aqad tabbaru' (gift) except after
being submitted, (before being asked has
been given)" .
This rule is associated with the stage between
planning and organizing. Before waqf funds
are further organized, it must be ensured that
there is a sincere handover by the waqif to the
na dzir . This handover is of course an item
that becomes an object as a sign of the goods
being handed over and a form of trust to the
nadzir so that the management and
empowerment of productive waqf is carried
1605
out optimally, while the nadzir is obliged to
follow the provisions of the wakif as long as
it does not violate the conditions.
e. Fifth Rule
"The origin of every muamalah is fair and the
prohibition of doing injustice and paying
attention to the welfare of both parties and
eliminating harm."
The fifth rule can be related to the stages of
empowering human resources (HR),
organizing finance, and supervising. With
regard to human resource development, of
course, a Nazir or in this study, BWI as
supervisor of empowerment routinely
oversees various aspects. This aspect is for
example the legal basis of waqf, the Islamic
economic system, waqf administration, and
other related materials. With so many waqf
potentials in South Kalimantan, of course,
people can take advantage of this potential,
and can be empowered.
These results indicate that coaching is not
only related to law and administration, but
also the Islamic economic system which is the
embodiment of an Islamic economy that
requires fair and good behavior to achieve
maslahah . This is also the aim of maintaining
the trust of wakifs and paying attention to the
benefits of empowering productive waqf for
the regions.
Regarding the financial organization of BWI
South Kalimantan, financial management is
of course with the main methods, namely
collection management, investment
management, and distribution management.
Financial management begins to be carried
out in a neat and orderly manner, the neatness
of records can be carried out by minimizing
the possibility of unjust financial storage and
causing harm.
This rule relates to the supervision stage.
Supervision of the management of productive
waqf is carried out for administrative
oversight, the performance of nazhir or BWI
management, and financial management .
1606
133,134,135 Supervision becomes control to
guarantee and ensure that there are no saving
practices that can reduce benefits and cause
harm.
Based on the explanation of these principles,
the productive waqf empowerment of BWI
South Kalimantan in general has followed the
principles of Islamic economics. The
principle of Islamic economics refers to the
principles of muamalah fiqh, especially those
related to productive waqf. This linkage is
based on the vision and mission of BWI South
Kalimantan in general as a basis for planning,
organizing, productive waqf empowerment
models, human resource development,
leadership, and supervision to achieve an
independent economy in harmony with
economic values.
5. Conclusion
From this explanation, in the contribution of
the productive waqf empowerment model by
the Indonesian Waqf Agency in South
Kalimantan to the development of waqf, there
is supervision from the institution on the
development of the Islamic economy, so the
researchers draw the following conclusions:
1. The contribution of the productive waqf
empowerment model by the Indonesian Waqf
Agency in South Kalimantan to support the
Islamic economy is of course based on the
model used. This is based on productive waqf
management carried out by management,
including planning, organizing, managing
human resources, leadership and supervision.
Productive waqf planning by the South
Kalimantan Indonesian Waqf Agency is
certainly a productive waqf that is neatly
designed and arranged to achieve the vision
of BWI South Kalimantan, namely the
realization of an economy that is independent
and beneficial to society. Supervision is
provided based on waqf law, sharia economic
system, and waqf administration or
entrepreneurship. In addition to planning, of
course, the management process cannot be
separated from the leadership factor. BWI
South Kalimantan not only provides
supervision but also provides annual
education to nazirs or mosque managers.
2. Implementation of supervision of the South
Kalimantan Indonesian Waqf Board with the
aim of organizing from the physical and
human resources (HR) side. This physical
organization produces several models of
empowerment, including (1) the waqf model
for building construction; (2) The waqf model
for business development. This model is
implemented based on the vision and mission
of the South Kalimantan Indonesian Waqf
Agency. The implementation of the
Indonesian Waqf Board in South Kalimantan
is an oversight of the models applied in
empowering productive waqf. Then the
implementation of the productive waqf
empowerment model by BWI Kalsel in this
case saw the development of the two models
based on the vision and mission which are
based on Islamic values. All government
processes run in an orderly and structured
manner so as to produce a protective or
independent economy.

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 Lisda Aisyah Misnasanti Ainun Mahfuzah
Darussalam Islamic Yogyakarta State University Yogyakarta State University
Institute (IAID), (UNY), (UNY),
Martapura, Yogyakarta, Yogyakarta,
Indonesia Indonesia Indonesia
lisdaaisyah33@gmail.com

Syahrial Shaddiq Agustian Ramadana Khalilurrahman

Cahaya Bangsa University Putera Darussalam Islamic
(yoUCB), Banjar, Yogyakarta State University Institute (IAID),
South Borneo, (UNY), Martapura,
Indonesia Yogyakarta, Indonesia
Indonesia

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