Welfare of Mustahik Based on Maqasid Shariah
Survey on Mustahik in MiSykat DPU DT Bandung
Risa Sari Pertiwi, A. Jajang W. Mahri and Aas Nurasyiah
Islamic Economics and Finance Study Program, Universitas Pendidikan Indonesia
Jl. Dr. Setiabudhi No. 229 Kota Bandung
risa.sari.pertiwi@student.upi.edu
Keywords: Welfare, maqasid shariah, misykat.
Abstract: The phenomenon of high poverty and low HDI in West Java become main problem that has always been
associated with well-being in assessing the success of the development in an area. On the other hand, the
existence of zakat potential as a public Islamic financial instruments has an important role in improving the
welfare of the Muslims. The research used in this study is primary data through interviews with questionnaires
in three areas, i.e. Bandung, Bandung Regency and West Bandung Regency. The population in this research
is mustahik MiSykat (Islamic microfinance) DPU DT Bandung with samples as many as 100 respondents
with purposive sampling technique. This research uses quantitative descriptive approach to describe the
characteristics of respondents and welfare of mustahik. Research findings show that the material welfare of
the mustahik vary, but most mustahik income is still low. Moreover, in the spiritual side, Mustahik has good
enough category such as the daily routine of giving charity, and to leave the usurious transaction.
1 INTRODUCTION
Islamic economics is becoming part of the whole
Islamic teachings which one guarantee attainment of
well-being. Economic view of Islam that welfare is
not solely economic distribution problems in
materials, but there are other things that is spiritual
(Purwana, 2014). In addition, according to Hikmat
(2010) mention that material and spiritual well-being
is a goal to be achieved in the process of development.
Welfare is normally associated with the poverty
problems in assessing the success of the development
in an area. Poverty in Indonesia, according to the
Central Bureau of statistics (BPS) is viewed as an
inability of the economic side in fulfilling the basic
needs of food and not a food such as clothing,
housing, education, and health. These problems can
be seen in Figure 1:
Figure 1: The poor population west java province.
Source: Central Agency of Statistics (2016)
Based on Figure 1 that the number of poor
residents in West Java in September 2016 of 4.17
million people or of 9.68 percent to the total
population of West Java. This relatively high
percentage rate and still be above Government targets
laid out in the medium-term development plan
(RPJM) 2015-2019 that are targeted at a range of 6 –
8 percent (BPPN, 2014). Although this figure
decreased by 56.21 thousand inhabitants in semester
II 2016, but the percentage decline has not seen
significant i.e. only amounted to 1.33 percent. As for
the poverty line in West Java in September 2016 is
Rp. 332,119 per capita per month (BPS, 2016).
In addition welfare also has always been
associated with quality of life which is reflected in the
Pratami, Y., Mahri, A. and Nurasyiah, A.
Welfare of Mustahik Based on Maqasid Shariah - Survey on Mustahik in MiSykat DPU DT Bandung.
In Proceedings of the 1st International Conference on Islamic Economics, Business, and Philanthropy (ICIEBP 2017) - Transforming Islamic Economy and Societies, pages 595-600
ISBN: 978-989-758-315-5
Copyright © 2018 by SCITEPRESS – Science and Technology Publications, Lda. All rights reser ved
595
human development index (HDI), which is an
indicator in measuring the level of well-being of the
community. In addition to the problem of poverty of
the West Java high enough, West Java was still faced
with the problems of human development. IPM in
West Java in 2015 is still fairly low i.e. 69.50 and only
occupies the 11th position among other provinces in
Indonesia (BPS, 2016).
Welfare related with the problem of poverty.
Another case based on QS. An-Nisa: 9 that prosperity
has a close relation with devotion to God Almighty.
With respect to this issue then Islam has set up
mechanisms through public Islamic financial
instruments i.e. zakat as already mentioned by Allah
in the Qur’an. At-Tawbah: 60.
Table 1: The potential of the zakat according to province.
Province Potential of Zakat
West Java Rp. 17, 67 trillion
East Java Rp. 15, 49 trillion
Central Java Rp. 13, 28 trillion
Source: BAZNAS and FEM IPB (2011)
Based on Table 1 potential zakat West Java
reached Rp. 17.67 trillion. As for the data collection
of zakat in West Java showed a fairly high gap
between potential gathering together with the
realization of zakat in 2016 recently reached Rp.
71.71 billion or amounting to 0.4 per cent of its
potential (BAZNAS, 2016). Thus, the existence of the
role of zakat in this issue became one of the important
pillars in the Religious Financial Sector that has a
national strategy to encourage economic growth
through equitable distribution of income, reduction
poverty, as well as the stabilization of the financial
system (BAZNAS, 2016).
One of distributing Zakah Fund can be disbursed
productive programs that are long-term in order to
empower mustahik productively. Distribution of
zakat through productive programs will hopefully
have the staying power of social economics in the
long run, like help funding micro mustahik (Beik and
Arsyianti, 2015). MiSykat DPU DT is one of the
implications of productive utilization of zakat
through Islamic microfinancing to mustahik which is
expected to expand, increase revenue, and welfare
mustahik either in material or spiritual.
Based on some of the research results of the study
show that the impact of the utilization of zakat can
improve the productive side of mustahik material
which is characterized by an increase in revenues. But
there is a difference of the results of the study research
Beik and Arsyanti (2016) related impact zakat against
poverty and well-being as measured from the side of
the material and the spiritual. The results show that an
increase in the level of welfare mustahik of 96.8
percent, as well as an increase in score spirituality of
13.09 percent. The results of the study show that the
impact of the productive utilization of zakat in
addition can fix the mustahik material, as well as the
increase of the spiritual side.
Based on the research results and problems of the
phenomenon before, then the author is interested in
researching further how the level of prosperity of
mustahik based on trends of Sharia which includes
material and spiritual aspects of utilization of zakat
productive.
2 LITERATURE REVIEW
There are a number of welfare-related view is one that
is a capitalist economy views assessing that well-
being will be realized when the achievement of
optimal point of each factor of production and already
allocation so as to achieve the ideal balance. The
concept of mathematical ksejahteraan is known for its
optimal "Pareto" that his thinking was just resting on
the material aspect, because he thought a non material
welfare (psychic) are not included in economic field
(Aedy, 2011). This has been one of the weaknesses of
the theory of capitalist Western or welfare which is
just materialistic values put forward without paying
attention to the aspect of spirituality that will support
the well-being of individuals better and thorough.
Besides it there are some major flaws of
capitalism in building prosperity that only focus on
economic growth, in addition satisfied tool believes
that capitalism needs a human is limited while the
nature of human needs that are not limited. This
confidence will push mankind has greed to collect
treasures. vying Another drawback that is reflected on
the belief the ideology of capitalism that separate
between religion and life. This is the culmination of
the fallacy of capitalism in respect of religion must be
separated from human life. But in fact this life
belongs to Allah almighty and deeply religious needs
to set the balance of the good life in this world and in
the hereafter. This is because religious people will
achieve the happiness of the world and the hereafter
(Aedy, 2011).
Based on a wide range of viewpoints about
welfare, then according to Qur'an regarding welfare
as rahmatan lil alamin part of which are taught by
Islam tlah. The realization of prosperity when humans
carry out all orders and prohibitions of Allah SWT or
steered clear of making himself as the servant of the
righteous. It is as mentioned in the Qur’an. An-Nahl:
97.
ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy
596
Artinya: “Whoever does good whether male or female
and he is a believer, We will most certainly make him
live a happy life, and We will most certainly give them
their reward for the best of what they did.” (QS. An-
Nahl: 97)
In addition, according to Dahlan (2008) (cited in
Karim, 2014) mention that well-being in an Islamic
perspective that is covering the material and spiritual
aspects are based on the principles of Islam. The goal
of the welfare according to Al Ghazali that is to keep
the religion (diin), soul (nafs), intellect (aql), descent
(nasl), and treasure (maal) (Adiba and Hijriah, 2015).
This is important because the well-being of a society
depends on the search and the maintenance of the five
basic objectives that will keep a person's life is good
in the world and in the hereafter.
As for the concept of well-being in the economy
of Islam according to Aedy (2011) that requires the
presence of elements of material and non material
(psychic), so that well-being in its mathematical
function can be seen as follows:
Ki = f (MQ, SQ)
Description :
Ki = Islamic Welfare
MQ = Material Quetient
SQ = Spiritual Quetient
Mathematical functions from the Islamic
kejahteraan in mind that welfare will be realized
when the intelligence material is controlled by
spiritual intelligence. Based on the concept of well-
being in the Islamic perspective then the goals
achieved are thoroughly (the holistic goals) or the so
called Islamic trends, so human beings achieve
happiness holistically i.e happiness in the world and
in the afterlife.
Tabel 2: Welfare indicators based on maqashid syariah.
No Maqashid
Syariah
Indicators
1 Religion or
Belief
(hifzhud
diin)
a. Practice Islamic tenets
(Shahada, Salat, zakat, fasting and
Hajj)
b. Practice tenets of faith (faith
in the Almighty God, his
messengers, the book – his book,
last days, Al-qada ' and qadar)
c. Zeal against the rules set by
the State.
2 Psyche
(hifzhun
nafs)
d. Food, clothing, shelter,
health, a healthy environment, etc.
No Maqashid
Syariah
Indicators
3 Intellect
(hifzhul
‘aql)
e. Education, training, research
and development, media
information and so on.
4 Descent
(hifzhun
nasl)
f. Include the institution of
marriage, pregnancy and childbirth
allowance and the nursing,
menyantuni orphans. The rights of
household sakinah, mawaddah, dan
warrahmah.
5 Treasure
(hifzhul
maal)
g. a decent and fair Income,
opportunity, and so on.
Source: Yudi (2015) dan Efendi, J. and Wirawan. (2013)
The maintenance of the five basic purpose is the
basic human needs that is the group that absolutely
must be met so that humans can live happily in the
world and in the hereafter. Besides the Imam Al-
Syaitibi had classifies the Islamic trends into three
categories, namely daruriyat (important), hajiyyat
(supports), and tahsiniyyat (luxury) (Karim, 2014).
3 METHODOLOGY
This research uses quantitative descriptive method.
The object of this research is mustahik MiSykat DPU
DT. The object in this research is the welfare of
mustahik, while the subject is mustahik MiSykat
DPU DT Bandung with a population of 1581 people.
Sampling techniques using a purposive sampling
approach quota sampling is obtained as many as 100
respondents.
4 RESULTS AND DISCUSSION
Based on the results of research in the field, known
general description of the characteristics of
respondents are as follows:
Table 3: Characteristics of respondents by gender.
No Gender Frequency
(person)
Percentage
(%)
1 Male 0 -
2 Female 100 100%
Total 100 person 100%
Source: Research Results (2017)
Based on the findings of the field that the program
MiSykat this is followed only by women
that focuses on
empowerment of the House of the mother. This
according to Mr. Iwan Firmansyah as Director
MiSykat Bandung says that the Muslim women
Welfare of Mustahik Based on Maqasid Shariah - Survey on Mustahik in MiSykat DPU DT Bandung
597
especially the House Mother is still minimal access to
capital, but the potential is enormous. In addition, the
Mother is also considered more disciplined and often
a financial manager in the family, so the House
Mother is seen to have the ability of better financial
arrangements. Meanwhile the empowerment to the
Mother can train the independence and help improve
the welfare of his family.
Utilization of zakat productive through the
empowerment of women in MiSykat done by
providing venture capital accompanied by mentoring
or coaching business mindset and life skill. This can
be done with the provision of the loan in the form of
qardhul hasan (soft loans), or syirkah (cooperation)
and mudharabah contract which made mustahik as
the mudharib (Business Manager). Empowerment to
the Mother is done by community-based or Assembly
taklim.
Table 4: Characteristics of respondents by age.
No Age Frequency
(person)
Percentage
(%)
1 26
–
35 15 15%
2 36
–
45 31 31%
3 46
–
55 35 35%
4 56
–
65 15 15%
5 66
–
75 4 4%
Total 100
p
erson 100%
Source: Research Results (2017)
Based on the findings of the field that most
mustahik of productive age are still at the age of 25 to
65 years. This can be a potential for the development
of human resources through empowerment activities
in the programme of productive utilization of zakat.
But on the other hand, the productivity of this age is
limited by the ability of knowledge and skills is still
limited. So the needed mentoring efforts to further
hone mustahik potential in developing the business
suffered.
Table 5: Characteristics of respondents by level education.
No Level of
Education
Frequency
(
p
erson)
Percentage
(%)
1 Elementary
School
56 56%
2 Junior High
School
27 27%
3 Senior High
School
17 17%
Total 100
p
erson 100%
Source: Research Results (2017)
The result indicates that the mustahik educated
quite a bit, still largely mustahik completed his
education to Elementary School. This reflects that
members who follow the MiSykat DPU DT is a
community that has limitations of formal educational
background. Based on the results of interviews with
mustahik, limitations against access to education this
is because some of the things of which namely the
limitations in terms of cost and access roads.
Based on the mustahik educational background is
still minimal, however this does not become an
obstacle to the implementation of empowerment or
mentoring effort. These limitations can be improved
through increased knowledge and skills so that
mustahik can be more helpless and in future may
become muzakki. As mentioned in the QS. Al-
Mujadilah: 11.
Table 6: Overview material welfare mustahik.
Material Minimum
(Rp)
Maximum
(Rp)
Mean
(Rp)
Income 700.000 5.624.000 2.329.44
Spending on
Food Needs
450.000 2.500.000 1.045.408
Expenditure
Needs of The
Service
40.000 1.870.000 595.215
Source: Research Results (2017)
One that support the well-being of someone that
is well satisfy the needs of material based on several
indicators, including income and expenditure, namely
basic needs of food and services. This material needs
the goal to keep the treasure (hifzhul maal) and keep
one's soul (hifzhul nafs). Based on table 2 that the
average income of mustahik i.e. 2.300.000
USD/month, but on the other hand there is still a large
portion of income mustahik is under the average
Minimum wage Regency (UMK) West Java in the
year 2017 is Rp. 2.324.555/ the moon.
Subsequent research by Andrianti and Huda
(2015) that strengthens the research results of the
study previously mentioned that the presence of
productive utilization of zakat program can affect the
attitude of the thrifty housewife mustahik. So that the
quality of the mentoring program of empowerment
zakat productive significantly affect the well-being of
housewife mustahik. Andrianti and Huda (2015);
Wulansari and Setiawan (2014); and Sartika (2008)
showed that the existence of the positive influence of
the amount of zakat channelled towards productive
welfare mustahik through mentoring programs or
empowerment against the welfare of the mustahik
from the materia
The results of other research supported by Anis
and Kasslm (2016) linked the effectiveness of
utilization of zakat in the alleviation of poverty and
empowerment of women in Bangladesh. The results
show that the existence of a positive impact for the
improvement of the economy of the family. The
increase of the economic side is marked by an
increase in the average monthly income, the increase
ICIEBP 2017 - 1st International Conference on Islamic Economics, Business and Philanthropy
598
in fixed assets and increased household spending
monthly average before and after receiving the money
in alms.
Research studies Beik and Arsyanti (2016) related
impact zakat against poverty and well-being as
measured from the side of the material and the
spiritual. The results show that an increase in the level
of welfare mustahik of 96.8 percent, as well as an
increase in score spirituality of 13.09 percent. The
results of the study show that the impact of the
productive utilization of zakat in addition can fix the
mustahik material, as well as the increase of the
spiritual side.
Other studies by Pailis et al. (2016) mentioned
that the presence of the influence of Islamic trends
towards the utilization of zakat program support to
welfare mustahik. As for the influence of Islamic
trends toward empowerment mustahik recipient of
Zakah productive in Riau BAZNAS i.e. amounting to
40.6 percent. Well-being as measured in this study are
not only material seen from its revenues, but
describes how the well-being of mustahik based on
trends.
The various mustahik income due to the
difference between the main livelihoods in the village
that is agriculture with in the city namely trade. Based
on the phenomenon of the importance of the functions
of the zakat as distribution problems in reducing
economic disparities of income in society. As Allah
has mentioned in QS. Al-Hashr: 7 "...so treasure it
don't circulate among the wealthy among you..."
Well-being according to the perspective of Islam
will be achieved when satisfy with both material and
spiritual needs that will support the well-being of
one's life is good in the world and in the hereafter. As
for spiritual fulfillment in this study is based on
several indicators of which namely Salat, fasting,
alms, read the Koran, keeping the hijab, and leave the
transaction of the riba. This is obligatory for a muslim
as a form of obedience to God Almighty.
Table 7: Overview spiritual welfare mustahik.
Spiritual Indicators
*Mean
Skor
Conclusion
Prayer a. The obligatory
prayers the start
time
3,68
Good
Enough
b
. Prayer Sunnah 2,96
Fasting c. Hasten to pay
debt fast is
mandatory
3,79
Good
Enough
d. Puasa sunnah 2,52
Charity e. daily routine of
giving charity
4,24 Good
Qur’an f. Reading Qur'an 3,57
Good
Enough
g. Reading
Qur’anTranslation
2,64
Spiritual Indicators
*Mean
Skor
Conclusion
Hijab
h. Keep Aurat
3,74
Good
Riba i. to leave the
usurious
transaction
4,6
Good
Average Score 3,53 Good
Enough
*Score of spiritual = 1-5
Source: Research Results (2017)
This spiritual fulfilment will be conducive to the
maintenance of a person's religion (hifzhud Deen).
Based on Table 7 shows that the condition of the
spiritual welfare of the mustahik are already good
enough that one of them is characterized by the
presence of a routine cull business results for gifts
each day through Kencleng KU (Khadimul Ummah).
This escort is provided by kencleng field given to
mustahik for compiled and distributed by the wallet
Matter Ummah Daarut Tauhiid (DPU DT).
Other than that based on the findings of the field
that almost most or 77% of mustahik have never
involved transactions ribawi. The other interesting
thing is that with the MiSykat, the mustahik will
initially borrow the money to "loan sharks", but
beruntunglah because of the presence of MiSykat can
draw more attention to the mustahik by looking at the
value of the benefits provided by MiSykat of them i.e.
Sharia financing with no interest and the existence of
a regular accompaniment to the mustahik.
5 CONCLUSIONS
Based on research results, an overview of the material
welfare of mustahik i.e. has an average income of Rp.
2.300.000/month, but on the other hand there is still a
large portion of income mustahik that have low
income. As for the spiritual welfare of the picture
mustahik is already good enough in them routines
characterized by the presence and gifts each day and
leave the ribawi transactions.
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