BOGOR -— Tracing the history of the zakat movement in Indonesia is indeed surprising. Just imagine, in a country with a Muslim majority, the sharia law of zakat was once completely unpopular. Indonesian Muslims were more familiar with individual acts of worship, such as prayer, fasting, and the hajj.
The government’s attitude at that time was no different. They did not care. There was almost no will, let alone policies, to encourage the development of zakat in Indonesia. Practically speaking, zakat had no strategic place in the structure of national and community life.
In fact, the philosophy of zakat in the Qur’an is truly extraordinary. Zakat is the main instrument for alleviating poverty. Zakat ensures that wealth does not circulate only among the rich, but is distributed to the poor.
Isn’t poverty an acute problem in this country? This country, which is said to be rich in natural resources, is unable to bring prosperity to its people. It is like the proverb of a mouse dying in a rice barn. So why don’t more people care? Why are there so few who are willing to think about and devote their energy to caring for the poor?
Addressing poverty is indeed the duty of the state, as mandated by the constitution: “The poor and neglected children shall be cared for by the state” (Article 34 paragraph 1 of the 1945 Constitution).
However, when the state is not fully present, this should also be the duty of all citizens. We must not allow poverty to be passed down from generation to generation. As Clifford Geertz describes in Agricultural Involution, a poor farmer who only owns a small plot of land divides it up even further to be inherited by his poor children.
Why is poverty hereditary? When the people are viewed as consumers rather than stakeholders. That is where poverty continues to be produced and then passed on. From the perspective of the people as consumers, they are left to take care of all their own needs in order to survive.
This is different from treating the people as stakeholders. In that case, state policies in various aspects of life—political, economic, and social—must not harm, let alone undermine, the interests and sense of justice of the people.
Amidst the cries of the dying poor, Dompet Dhuafa was born. Its determination is unwavering: to care for the poor and alleviate poverty.
The path taken by Dompet Dhuafa is also beyond. It has become a zakat institution. How could it not? Dompet Dhuafa is able to see unseen potential.
In Dompet Dhuafa’s view, zakat has great potential to be an instrument for poverty alleviation.
Therefore, Dompet Dhuafa is conducting social engineering on how to make zakat familiar and intimate in the lives of Muslims. Zakat, which was not popular, was transformed into a hot topic of conversation through insightful articles in the “Gugah” column published in the Republika daily newspaper.
The management of zakat funds, which was considered inadequate, was improved by presenting audited financial reports from public accounting firms. The message was clear: every penny of zakat money must be reported in a trustworthy and professional manner.
The names of Dompet Dhuafa’s first donors are often repeated in various forums. Once again, the message of heroism is internalized and disseminated. This data is proof that there are still many good people in this country.
This country never runs out of good and generous people. The only problem is that they are not consolidated. In this context, Dompet Dhuafa is here to establish ukhuwah (brotherhood) to help the poor together. It raises public awareness that social harmony is maintained through sacrifice.
To understand the above paradigm, we must delve into the meaning of the hadith of the Prophet, “Find me the poor. For you are given sustenance and helped by Allah through the presence of the weak among you.” (HR. Abu Dawud, An-Nasai, At-Tirmidzi).
In another narration, the Prophet explained, “Indeed, Allah helps this ummah with its weak people, their prayers, and their sincerity.” (HR. An-Nasai)
We come to understand that the presence of the weak (dhuafa) is actually a blessing for us. Because, with their presence, Allah will help and provide sustenance for us.
In this context, Dompet Dhuafa interprets the presence of the dhuafa. We are the ones who actually need them. We need their sincere prayers so that this country will be helped and blessed.
The 2.5% zakat rate may seem insignificant, but if it is consolidated and managed with trust, it can have a big impact on the welfare of the dhuafa. Dompet Dhuafa chose to be a pioneer in this struggle, even though in the early days of the zakat movement, it was perhaps labeled as a zakat scavenger institution.
On July 2, Dompet Dhuafa will celebrate its 29th anniversary. It has been a journey full of meaning. Therefore, I would like to wish Dompet Dhuafa a happy 29th anniversary. May you remain steadfast in your organizational identity and core values. (Dompet Dhuafa / Muhammad Syafi’ie el-Bantanie)