BankWakaf Mikro Berdiri di Surabaya. 09 Maret 2018. Perluas akses keuangan masyarakat menengah dan kecil. Inilah, Salah Satu Cara Mengembangkan Keuangan Syariah di Indonesia. 09 Maret 2018. Proses pembiayaan di Bank Wakaf Mikro tanpa agunan, namun menyediakan pelatihan dan pendampingan di setiap kelompok usaha. Thedata collection techniques used interviews, observation, documentation, about the practice of Qardh Practices at the Bank Wakaf Mikro Alpen Barokah Mandiri Islamic Perspective in empowerment Small and Medium Businesses (UMKM) Around the Boarding School. The collected data is then managed and analyzed using descriptive qualitative. BankWakaf Mikro di Banda Aceh ini merupakan BWM ketiga yang diresmikan dan mendapat dukungan dari Asuransi Astra. Sebelumnya, Asuransi Astra telah memberikan dukungan untuk Bank Wakaf Mikro di Pondok Pesantren As'Ad Jambi dan Bank Wakaf Mikro Ahmad Taqiuddin Mansur (ATQIA) di Pondok Pesantren Al Manshuriyyah Ta'limusshibiyan Lombok Tengah Haltersebut disampaikan Wapres pada acara Peresmian Bank Wakaf Mikro (BWM) Ahmad Taqiuddin Mansur (ATQIA) di Pondok Pesantren NU Al-Manshuriyah Ta'limusshibyan, Nusa Tenggara Barat (NTB), Kamis (20/2/2020). "Bank Wakaf Mikro ini salah satu komitmen pemerintah untuk membangun, memberikan kemudahan berusaha melalui permodalan. Fitaloka F. (2019). Implementasi Konsep Pengentasan Kemiskinan Dalam Perspektif Islam di Bank Wakaf Mikro Al Fitrah Wava Mandiri. Haq, F. (2015). Hukum Perwakafan di Indonesia. UIN Sunan Ampel Surabaya. Harahap, I., Mailin, & Amini, S. (2019). Peran Bank Wakaf Mikro Syariah di Pesantren Mawaridussalam dalam Pemberdayaan Ekonomi Masyarakat Site De Rencontre Inscription Et Tchat Gratuit. JAKARTA - Presiden Joko Widodo Jokowi memang telah meresmikan Bank Wakaf Mikro sejak Oktober 2017. Lantas, apa itu Bank Wakaf Mikro? Masih banyak masyarakat yang menyimpan pertanyaan mengenai serba serbi Bank Wakaf Mikro hingga cara ajukan pinjaman di Bank Wakaf Mikro pesantren. Apa Itu Bank Wakaf Mikro?Berdasarkan laman Bank Wakaf Mikro adalah sebuah Lembaga Keuangan Mikro Syariah LKMS yang terdaftar dan diawasi oleh Otoritas Jasa Keuangan OJK.Lembaga keuangan ini bertujuan untuk menyediakan akses permodalan dengan pendampingan kepada masyarakat menengah dan kecil, utamanya yang belum memiliki akses pada lembaga keuangan formal. Cara Kerja Bank Wakaf MikroSesuai dengan namanya, istilah Wakaf dalam ajaran Islam mempunyai fungsi untuk untuk mewujudkan potensi dan manfaat ekonomis harta benda wakaf untuk kepentingan ibadah dan sebagai sarana dalam memajukan kesejahteraan ini sejalan dengan tujuan dari adanya lembaga keuangan Bank Wakaf Mikro BWM ini. Adanya komitmen, menjadikan OJK bersama Pemerintah terus gencar dalam memberikan akses permodalan atau pembiayaan bagi masyarakat yang belum terhubung dengan lembaga keuangan formal serta memberdayakan masyarakat berbasis komunitas untuk mendorong pengembangan usaha yang produktif, khususnya di lingkungan pondok pesantren menjadi upaya untuk terus memperluas penyediaan akses keuangan kepada JugaKetua OJK Pembiayaan Bank Wakaf Mikro Capai Rp87,2 Miliar per 22 Maret 2022Resmikan Bank Wakaf Mikro PKP Jakarta, Ini Harapan Wapres Ma&039;ruf AminAdapun, cara kerja BWM ini dilakukan dengan cara menyalurkan dana dalam bentuk pinjaman kepada anggotanya nasabah tanpa memerlukan agunan jaminan.Tak hanya itu, BWM ini menetapkan margin yang sangat rendah, yaitu 3 persen per tahun. Pengembalian dengan margin rendah tersebut akan digunakan untuk menutupi modal kerja yang dibutuhkan untuk operasional pengembalian dananya pun rendah, karena didukung oleh hasil endowment BWM yang diinvestasikan pada bank Mengajukan Pinjaman di Bank Wakaf MikroMasih berdasarkan ada beberapa persyaratan yang wajib dipenuhi oleh calon peminjam, antara lainPeminjam merupakan anggota lama masyarakat di sekitar pesantrenMereka harus menghadiri pelatihan awal dalam rentang lima hari dalam pengaturan kelompok yang disebut Pelatihan Kelompok Wajib PWKPada pertemuan pertama kelompok ini akan dilakukan pencairan dilakukan pertemuan HALMI dengan aktivitas pembayaran angsuran mingguan, penyampaian materi misalnya pengembangan usaha dan ekonomi rumah Bank Wakaf MikroKarena, BWM berbadan hukum koperasi di masing-masing pesantren. Maka, ada kriteria yang perlu untuk dipenuhi agar sebuah pesantren bisa mendirikan lembaga keuangan ini, yaituPimpinan pesantren memiliki komitmen yang tinggi dalam membangun kesejahteraan masyarakat di lingkungan pesantrenPimpinan pesantren memiliki pemahaman tentang keuangan SyariahDi wilayah sekitar pesantren terdapat masyarakat miskin produktifPesantren mampu menyiapkan calon pengurus LKM Syariah yang memiliki integritas, akhlak, dan reputasi keuangan yang baikPengurus LKM Syariah memiliki ghirah semangat dan kompetensi yang tinggi dalam pengelolaan keuangan mikro Syariah dan melakukan pendampinganPesantren memiliki social impact yang besar terhadap masyarakat memiliki pengajian rutin untuk masyarakat sekitar dan/atau pimpinan pesantren memiliki kedekatan dan berpengaruh pada masyarakat sekitar.Perlu diketahui juga, selain OJK memiliki komitmen yang tinggi dalam mendorong peningkatan keuangan Syariah di Indonesia diantaranya dengan membangun ekosistem keuangan ini, OJK pun terus mendorong pembangunan ekosistem digitalisasi sektor jasa keuangan syariah yang terintegrasi dengan sektor riil salah satunya melalui digitalisasi BWM. Ini dibuktikan dengan hadir aplikasi BWM Mobile yang dapat diunduh di Playstore. Cek Berita dan Artikel yang lain di Google News Editor Feni Freycinetia Fitriani Konten Premium Nikmati Konten Premium Untuk Informasi Yang Lebih Dalam ArticlePDF Available AbstractBank Wakaf Mikro Al-fithrah wava mandiri adalah satu-satunya Bank Wakaf Mikro yang ada dikota Surabaya dan merupakan lembaga pengelola dana wakaf dari LAZNAS BSM Umat diperuntukkan untuk pembiayaan UMKM sekitar lingkungan pesantren. Tujuan dari penelitian ini untuk menganalisis apakah penyaluran wakaf oleh Bank Wakaf Mikro Al-Fithrah wava mandiri efektif atau tidak dalam memberikan pembiayaan bagi UMKM. Penelitian ini menggunakan penelitian kualitatif deskriptif dimana narasumbernya adalah 13 nasabah, untuk mengukur keefektivan menggunakan Teori Campbel dengan indikator pemahaman program, ketepatan sasaran, ketepatan waktu, tercapainya target dan tujuan yang telah ditetapkan serta dampak perubahan yang nyata. Hasil dari penelitian ini menunjukkan penyaluran wakaf di BWM Al-fithrah efektif dalam memberikan pembiayaan UMKM dikarenakan sudah memenuhi kesuluruhan tolak ukur dari Teori Campbel. Meskipun nasabah masih banyak yang belum mengetahui dana wakaf setidaknya mereka sudah mengetahui tujuan dan program dari Bank Wakaf Mikro Al-Fithrah. Kata Kunci Efektivitas, Penyaluran Wakaf, Pembiayaan UMKM, Bank Wakaf Mikro Discover the world's research25+ million members160+ million publication billion citationsJoin for freeContent may be subject to copyright. 18 PROFIT JURNAL KAJIAN EKONOMI DAN PERBANKAN P-ISSN2685-4309, E-ISSN2597-9434 Profit Jurnal Kajian Ekonomi dan Perbankan 5 2 2021. P 18-29PEMBIAYAAN UMKM MELALUI WAKAF EFEKTIVITAS PENYALURAN WAKAF PRODUKTIF DI BANK WAKAF MIKRO AL-FITHRAH WAVA MANDIRI SURABAYA Izza „Ilma Salsabilah* UIN Sunan Ampel Surabaya izzailma88 Lilik Rahmawati* UIN Sunan Ampel Surabaya lilikrahmawati ABSTRACT Waqf Micro Bank Al-Fithrah wava mandiri is one of waqf micro banks in Surabaya city and this institution manages waqf funds from LAZNAS BSM Umat is used for UMKM‟s funding near by boarding school environtment. The aim of this research analyzes whether distributions of waqf by waqf micro bank al-fithrah is effective or not in giving finance for UMKM. This research uses descriptive qualitative research whom the users are 13 customers, to measure the effectiveness uses Campbel Theory with several indicators understanding of program, accuracy of target, accuracy of time, the reaching of target and the purpose has been determined, also real impact changes. The results of this research show that distribution of waqf in BWM Al-fithrah is effective in providing UMKM‟s funding because it has already fulfilled all of indicators from Campbel theory although a lot of customers have not still known about waqf fund much at least they have understood the purpose and program from Al-fithrah waqf micro bank. Keywords Effectiveness, Distribution of Waqf, UMKM’s funding, Waqf Micro bank. .ABSTRAK Bank Wakaf Mikro Al-fithrah wava mandiri adalah satu-satunya Bank Wakaf Mikro yang ada dikota Surabaya dan merupakan lembaga pengelola dana wakaf dari LAZNAS BSM Umat diperuntukkan untuk pembiayaan UMKM sekitar lingkungan pesantren. Tujuan dari penelitian ini untuk menganalisis apakah penyaluran wakaf oleh Bank Wakaf Mikro Al-Fithrah wava mandiri efektif atau tidak dalam memberikan pembiayaan bagi UMKM. Penelitian ini menggunakan penelitian kualitatif deskriptif dimana narasumbernya adalah 13 nasabah, untuk mengukur keefektivan menggunakan Teori Campbel dengan indikator pemahaman program, ketepatan sasaran, ketepatan waktu, tercapainya target dan tujuan yang telah ditetapkan serta dampak perubahan yang nyata. Hasil dari penelitian ini menunjukkan penyaluran wakaf di BWM Al-fithrah efektif dalam memberikan pembiayaan UMKM dikarenakan sudah memenuhi kesuluruhan tolak ukur dari Teori Campbel. Meskipun nasabah masih banyak yang belum mengetahui dana wakaf setidaknya mereka sudah mengetahui tujuan dan program dari Bank Wakaf Mikro Al-Fithrah. 19 Kata Kunci Efektivitas, Penyaluran Wakaf, Pembiayaan UMKM, Bank Wakaf Mikro para pelaku UMKM dalam mengakses lembaga keuangan formal mengakibatkan mereka memilih untuk meminjam rentenir agar mendapatkan permodalan. Mengetahui problematika tersebut, pemerintah bersama Bank Indonesia BI dan Otoritas Jasa Keuangan OJK berinisiatif untuk menciptakan terobosan baru yang difungsikan sebagai membantu akses permodalan UMKM yang belum pernah tersentuh oleh perbankan yang saat ini pemerintah menegakkan ekonomi Islam dengan memanfaatkan potensi wakaf. Sebagai salah satu pilar penggerak ekonomi Islam, wakaf memiliki peran yang sangat strategis dalam upaya meningkatkan kesejahteraan ummat. Seiring dengan perkembangan zaman, wakaf mengalami perkembangan pesat yang dapat dikembangkan sebagai wakaf produktif. Wakaf produktif bisa menggunakan benda bergerak seperti wakaf uang cash waqf. Potensi wakaf uang di Indonesia sangat besar hingga mencapai Rp. 3T dan seandainya jika dioptimalkan secara maksimal dana tersebut dapat menunjang kegiatan produktif seperti membantu memberikan pembiayaan UMKM dan bisa membantu mengentaskan problematika kemiskinan di Indonesia. Fahmi Medias, 2010 Untuk itulah, dibutuhkannya institusi lembaga dalam mengelola wakaf produktif. Salah satunya adalah Bank Wakaf Mikro BWM yang memanfatkan hasil dana wakaf dan disalurkan ke masyarakat sekitar pesantren dalam bentuk pembiayaan modal UMKM. Tujuan dari pendirian bank wakaf mikro ini sebagai bentuk komitmen dari Pemerintah dan OJK dalam memperluas akses keuangan masyarakat kecil khususnya masyarakat yang belum terhubung dengan lembaga keuangan formal, hal ini searah dengan tujuan wakaf yaitu mewujudkan potensi harta wakaf untuk kepentingan ibadah serta untuk memajukan kesejahteraan umum. Bank wakaf mikro lebih memfokuskan pemberdayaan masyarakat melalui pendampingan usaha dalam bentuk pembiayaan serta tidak diperkenankan mengambil simpanan dari masyarakat non-deposit taking sehingga hal tersebut yang membedakan bank wakaf mikro dengan lembaga keuangan lainnya. Bank wakaf mikro merupakan lembaga yang menyalurkan dana wakaf untuk pembiayaan usaha kecil. Namun dalam bank wakaf mikro tidak mengumpulkan dana dari rakyat secara langsung, tetapi bank wakaf mikro hanya menerima dana yang berasal dari Lembaga Amil Zakat Nasional BSM Umat. Kemudian keseluruhan dari dana tersebut tidak disalurkan dalam bentuk pembiayaan, ada yang sebagian digunakan sebagai investasi berupa deposito. Sehingga hal tersebut bisa digunakan untuk menekan margin bagi hasil pada nasabah yang setara tiga persen. Rohmah, 2019. Efektivitas wakaf produktif pada suatu lembaga yang mengelola wakaf dianggap menjadi patokan penting dalam mensejahterahkan masyarakat. Maksud dari efektivitas di dalam penelitian ini adalah untuk memaparkan keberhasilan atau tidaknya penyaluran dana wakaf Bank Wakaf Mikro Al-fithrah Wava Mandiri Surabaya dalam menyalurkan pembiayaan modal usaha yang sudah ditetapkan sebelumnya. Apabila efektivitas dari penyaluran wakaf tercapai maka dapat dipastikan berdampak positif bagi nasabah yang menerima pembiayaan modal UMKM dari dana wakaf tersebut. 20 Wakaf Produktif Secara bahasa atau etimologi, kata wakaf berasal dari kata wa-qa-fa yang artinya diam ditempat, menahan, berdiri, berhenti. Dengan demikian, wakaf dalam Bahasa Arab yang berarti menahan harta yang dimiliki untuk diwakafkan dan tidak dipindahkan kepemilikannya. Sedangkan secara terminologi atau istilah, bahwa wakaf merupakan menahan dzat-nya benda dan kemudian memanfaatkan dari hasilnya atau menahan dzat-nya benda untuk disedekahkan manfaatnya Delli Maria, Dodik Siswantoro, 2019. Secara bahasa produktif berarti bersifat atau mampu menghasilkan, mendatangkan hasil, manfaat dan menguntungkan. Menurut pendapat Jaih Mubarak dalam jurnal karya Khusaeri 2015, menyatakan bahwa wakaf produktif ialah transformasi dari pengelolaan wakaf yang alami menjadi pengelolaan wakaf yang profesional untuk meningkatkan atau menambah manfaat wakaf. Dengan definisi ini produktif tidak selalu berarti penambahan secara kuantitatif, tetapi juga bisa secara kualitatif. Terdapat dua pedoman yang membahas mengenai harta wakaf yaitu berasal dari Al-Qur‟an dan Hadis Di dalam Al-qur‟an menyebutkan bahwa harta dan anak merupakan cobaan bagi manusia, begitu pula dengan wakaf. Wakaf merupakan sebuah pengorbanan yang besar. Sebagaimana yang teertuang dalam ayat berikut  Artinya “Harta dan anak adalah perhiasan kehidupan dunia tetapi amalan-amalan yang kekal lagi saleh adalah lebih baik pahalanya disisi Tuhanmu, serta lebih baik untuk menjadi harapan”. Qs. Al-Kahf 46 Selain bersumber dari Al-Qur‟an, terdapat hadis dibawah ini yang memaparkan mengenai wakaf. Diceritakan oleh Imam Muslim dari Abu Hurairah yang menjelaskan bahwa wakaf merupakan salah satu amalan yang tidak terputus imbalannya dari Allah SWT, meskipun pemberinya telah meninggal dunia al-Mālik, 2003 178; Zakariya, 1994 1631; al-Naisaburi, 2007 405.  Artinya “Dari Abu Hurairah berkata, Rasulullah saw bersabda jika seseorang meninggal dunia, maka terputuslah amalannya kecuali tiga perkara yaitu sedekah jāriyah, ilmu yang diamalkan, atau do‟a anak yang shalih. 21 2 Pembiayaan UMKM melalui Wakaf Untuk memenuhi kebutuhan kelompok UMKM Usaha Mikro, Kecil dan Menengah yang produktif, lembaga pengelola dana wakaf melakukan kegiatan pemberdayaan dengan cara memberikan bantuan modal atau pembiayaan pada anggota kelompok yang produktif. Peran lembaga nazhir wakaf lainnya dalam pemberdayaan Usaha Mikro Kecil dan Menengah UMKM antara lain memberikan pelatihan, konsultasi usaha, peningkatan keterampilan, maupun peningkatan kualitas produk. Untuk mengurangi beban pemerintah dan rakyat, model wakaf uang sangat tepat dalam bentuk melancarkan ketersumbatan fungsi financial intermediary. Terjadinya arus lancar cash flow penyaluran dana ke seluruh anggota masyarakat termasuk kelompok usaha UMKM. Melalui wakaf uang akan terjadi proses distribusi manfaat bagi masyarakat secara lebih luas. Menurut Masyita dalam jurnal karya Sri Budi Cantika Yuli mengatakan bahwa dana yang berasal dari wakaf uang dapat disalurkan maupun diinvestasikan untuk memberdayakan masyarakat kecil melalui micro finance berbentuk pendampingan usaha. Bantuan keuangan mikro ini didampingi oleh pendamping yang akan memberikan konsultasi kepada penerima kredit mikro agar dapat pengetahuan cara berusaha dan berbisnis dengan baik Sri Budi Cantika Yuli, 2015 3 Akad Qardh a. Definisi Qardh Qardh merupakan bentukan masdar dari kata qarada al-syai‟ yang berarti memotong sesuatu. Qardh adalah isim masdar yang bermakna al-iqtirad meminta potongan.‟ Imam Mustofa, 2016. Pendapat lain secara etimologi al-qardh berarti al qoth terputus. Harta yang di hutangkan kepada pihak lain dinamakan qardh karena ia terputus dari pemiliknya Ghufran 2002. Qardh juga bisa didefinisikan sebagai pemberian pinjaman kepada orang lain yang dapat ditagih atau dikembalikan segera tanpa mengharapkan imbalan dalam rangka tolong menolong, dengan kata lain uang pinjaman tersebut kembali seperti semula tanpa penambahan ataupun pengurangan dalam pengembalianya. Utang piutang merupakan bentuk Muamalah yang bercorak ta‟awun pertolongan kepada pihak lain untuk memenuhi kebutuhanya. b. Karakteristik Qardh Berikut ini beberapa karakteristik mengenai Qardh a Qardh dimiliki dengan serah terima, ketika ia telah diterima oleh mustaqridh maka telah menjadi miliknya dan berada dalam tanggung jawabnya. b Al Qardh biasanya dalam batas waktu tertentu, namun jika tempo pembayarannya diberikan maka akan lebih baik, karena lebih memudahkannya lagi. c Jika barang asli yang dipinjamkan masih ada seperi semula maka harus dikembalikan dan jika telah beruba maka dikembalikan semisalnya atau seharganya. d Diharapkan segala persyaratan yang mengambil keuntungan apapun bagi muqridh dalam qardh, karena menyerupai riba, bahkan termasuk dari macam riba. Adapun menurut Santoso, karakteristik pembiayaan Al-qardh diantaranya adalah antara lain 22 adalah a Tidaklah diperkenankan mengambil keuntungan apapun bagi Muqridh dalam pembiayaan Al Qardh, hal tersebut sama dengan riba; b Pembiayaan Al-qardh menggunakan akad pinjam-meminjam, ketika barang atau uang telah diterima oleh mustaqridh maka telah barang atau uang berada dalam tanggung jawabnya dengan kewajiban untuk mengembalikan sama dengan pada saat meminjam; c Al-qardh biasanya dalam batas waktu tertentu, namun jika tempo pembayarannya diberikan maka akan lebih baik, karena lebih memudahkannya lagi d Jika dalam bentuk barang asli yang dipinjamkan masih ada seperti semula maka harus dikembalikan dan jika telah berubah maka dikembalikan semisalnya atau seharganya e Jika dalam bentuk uang maka nominal pengembalian sama dengan nominal pinjaman Farid Budiman, 2013. c. Rukun Qardh Terdapat beberapa rukun Qardh yaitu a Pihak peminjam muqtaridh Pihak peminjam yaitu orang yang meminjam dana atau uang kepada pihak pemberi pinjaman. b Pihak pemberi pinjaman muqridh Pihak pemberi pinjaman yaitu orang atau badan yang memberikan pinjaman dana atau uang kepada pihak peminjam. c Dana qardh atau barang yang dipinjam muqtaradh Dana atau barang disini yang dimaksud adalah sejumlah uang atau barang yang dipinjamkan kepada pihak peminjam. d Ijab qabul sighat Karena utang piutang sesungguhnya merupakan sebuah transaksi akad, maka harus dilaksanakan melalui ijab dan kabul yang jelas, sebagaimana jual beli dengan menggunakan lafadz qardh. 4 Teori Efektivitas Asal-usul Efektivitas berasal dari kata “efek” yang dapat diartikan sebagai hubungan antara sebab dan akibat, maksudnya efektivitas ini bisa dipandang sebagai sebab adanya variabel lain. Efektivitas menunjukkan bahwa tujuan yang telah direncanakan sebelumnya dapat tercapai Dipta Kharisma, Sedangkan, menurut KBBI Kamus Besar Bahasa Indonesia bahwa maksud dari kata efektif artinya terdapat pengaruh, akibat serta kesan efek atau dengan kata lain ada hasil yang dikeluarkan manjur, mujarab. Definisi lengkap dari efektivitas yaitu sesuatu yang terdapat pengaruh atau akibat yang ditimbulkan, manjur, membawa hasil dan merupakan keberhasilan atas usaha atau tindakan yang telah dilakukan KBBI, Departemen Pendidikan Nasional, 2005. Menurut Teori Campbell terdapat beberapa tolak ukur mengenai keefektivan, salah satunya pengukuran efektivitas terhadap wakaf yang bisa diukur melalui penjelasan dibawah ini a. Pemahaman Program Seorang wakif pewakaf ataupun Mauquf „Alaih penerima wakaf hendaknya memahami program- 23 program yang diberikan lembaga perwakafan termasuk dalam pengelolaannya. b. Ketepatan sasaran Dapat dilaksanakan menurut ketentuan dan sasaran yang hendak dicapai serta menjamin ketetapan pelaksanaan tugas sesuai dengan rencana yang ditentukan. c. Ketepatan waktu Dapat mengelola secara baik dan tepat waktu supaya para wakif dapat mempercayai lembaga tersebut dan tidak teralihkan pada lembaga wakaf lain. d. Tercapainya target Dalam pengelolaannya, lembaga perwakafan haruslah memiliki target salah satunya yaitu dapat mensejahterakan masyarakat dan tercapainya maslahah seperti yang tujuan yang telah ditetapkan Tujuan yang dimiliki lembaga wakaf adalah mengurangi kesusahan yang didapat oleh orang yang kurang mampu dan orang yang membutuhkan, serta dapat mensejahterakan masyarakat. e. Dampak perubahan yang nyata Memiliki dampak perubahan nyata yang positif dan dapat diterima oleh lembaga wakaf. Astrianisa Fathona, 2016 Menurut hasil pemaparan diatas, penulis dapat menarik kesimpulan bahwasanya nilai efektivitas dapat diukur melalui perbandingan antara rencana yang telah dibuat dengan hasil atau dampak positif secara nyata. Dan jika hasil tersebut tidak sesuai dengan rencana, maka dapat dikatakan tidak efektif. PENELITIAN Dalam penelitian ini menggunakan jenis penelitian kualitatif dengan teknik deskriptif analisis. Metode ini digunakan untuk menjelaskan, mendeskripsikan, dan menganalisis data yang terkumpul terhadap objek yang diteliti, kemudian dihubungkan dengan teori efektivitas, sehingga dapat menghasilkan kesimpulan secara umum. Terkait data dan sumber data primer, dilakukan observasi secara langsung ke lokasi melalui wawancara dengan manager serta 13 nasabah bank wakaf mikro Al-Fithrah Wava Mandiri, sedangkan data sekunder berasal dari berbagai literatur yang sesuai dengan pembahasan penelitian yang diambil dari berbagai situs instansi tekait, buku, maupun artikel atau karya ilmiah yang telah dipublikasikan Sumber pendanaan dan Pembiayaan Bank Wakaf Mikro Al-Fithrah Wava Mandiri Jika mendengar kata “bank” selalu identik dengan menghimpun dan menyalurkan dana untuk masyarakat. Berbeda dengan istilah tersebut, karakteristik bank wakaf mikro tidak melakukan penghimpunan secara langsung seperti bank-bank pada umumnya, melainkan hanya melakukan penyaluran dana saja. Gambar Alur pendanaan Bank Wakaf Mikro Al-fithrah Laznas BSM Umat BWM Al-Fithrah Wava Mandiri Anggota 24 Dari gambar diatas menyebutkan bahwa sumber awal dana bank wakaf mikro Al-Fithrah wava Mandiri Surabaya berasal dari Lembaga Amil Zakat Nasional BSM Umat Bank Syariah Mandiri yang berupa wakaf uang atau wakaf produktif. Secara terperinci sebagai berikut 1. Dana untuk pendirian, sebesar Rp. dua ratus lima puluh juta rupiah yang difungsikan sebagai operasional seperti perizinan, pendampingan, pelatihan-pelatihan SDM Bank Wakaf Mikro Al-Fithrah Wava Mandiri. 2. Dana sebesar Rp. empat miliar rupiah yang difungsikan sebagai modal kerja Bank wakaf mikro Al-Fithrah Wava Mandiri yang peruntukannya yaitu tiga miliar digunakan untuk dana abadi berbentuk deposito syariah serta sisanya satu miliar disalurkan untuk pembiayaan nasabah yang dilaksanakan secara bertahap. 3. Penyaluran pembiayaan yang dilakukan bank wakaf mikro Al-fithrah wava mandiri untuk modal usaha UMKM sebesar Rp. satu juta rupiah hingga tiga juta rupiah per nasabah. Skema pembiayaan di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya merupakan pembiayaan tanpa agunan dengan nominal maksimal Rp. serta terdapat margin atau bagi hasil 3% per tahun yang dibebankan untuk biaya operasional. Penyaluran dana tersebut hanya menggunakan akad Qardh yang digunakan murni untuk pembiayaan UMKM khususnya masyarakat sekitar pesantren. Dan sistem pencairan dananya berbasis kelompok dengan 15-25 anggota per kelompok. Menurut Suroso selaku manager bank wakaf mikro Al-Fithrah Wava Mandiri Surabaya mengatakan bahwa dana yang ada di BWM ini merupakan dana wakaf uang yang diproduktifkan. “Dananya memang full dari dana wakaf. Bisa dikatakan wakaf bersyarat, kalau dana wakaf itu dana wakaf uang kan ya. jadi uang diberikan tetapi dengan syarat untuk dimanfaatkan dan tidak boleh berkurang. Jadi hanya memanfaatkan fungsinya saja.” Suroso, Wawancara, 2021 b Analisis Efektivitas penyaluran wakaf di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya Seperti yang telah dipaparkan bahwa didalam penelitian ini penulis mengacu pada teori menurut Campbel yang menyebutkan terdapat beberapa tolak ukur yang digunakan dalam pengukuran efektivitas terhadap penyaluran dana wakaf melalui penjelasan dibawah ini a. Pemahaman program Seorang wakif pewakaf ataupun Mauquf „Alaih penerima wakaf hendaknya memahami program-program yang diberikan lembaga termasuk dalam pengelolaannya. Berhubung di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya tidak menghimpun dana secara langsung dari pe-wakif , jadi didalam penelitian ini hanya melakukan wawancara terhadap nasabah yang sekaligus menjadi penerima wakaf. 25 Penulis melakukan wawancara secara langsung kepada 13 nasabah dan semuanya telah memahami program-program dari Bank Wakaf Mikro Al-Fithrah. Memang program disini fokus dalam memberdayakan pelaku UMKM yang khususnya di lingkungan sekitar pesantren. Hal tersebut menunjukkan bahwa program yang sudah ditetapkan mudah untuk dipahami dan juga diterima masyarakat. Bukan hanya itu saja, ketika penulis mencoba untuk menanyakan pemahaman mereka terkait dana yang disalurkan oleh Bank Wakaf Mikro Al-Fithrah merupakan dana wakaf, dari 13 nasabah yang telah diwawancarai hanya 2 orang yang mengetahui, 1 orang ragu-ragu dan untuk sisanya 10 orang belum memahami terkait dana tersebut. Dengan beragam pendapat, ada yang tidak tahu sama sekali, ada yang lupa, bahkan ada yang kurang begitu paham dengan wakaf. Sedangkan 2 orang yang mengetahui bahwa dana di Bank Wakaf Mikro Al-Fithrah Wava Mandiri merupakan dana wakaf, mereka hanya sebatas tahu dikarenakan terdapat kata “wakaf” dalam branding Bank Wakaf Mikro, dan dari situlah mereka menganggap bahwa dana yang ada di Bank Wakaf Mikro berupa dana wakaf. b. Ketepatan Sasaran, tercapainya target dan tujuan yang telah ditetapkan Maksud dari ketepatan sasaran adalah dapat dilaksanakan menurut ketentuan dan sasaran yang hendak dicapai serta menjamin ketetapan pelaksanaan tugas sesuai dengan rencana yang ditentukan. Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya mempunyai sasaran memberdayakan pelaku UMKM melalui pembiayaan yang mudah, murah dan berkah. Kembali ke awal tujuan dibentuknya Bank Wakaf Mikro yaitu menyediakan akses permodalan bagi masyarakat pelaku UMKM yang belum terhubung dengan lembaga keuangan formal khususnya di lingkungan pondok pesantren. Jadi BWM didirikan bukan sekedar menyalurkan dana dari pihak kelebihan dana kepada pihak yang membutuhkan dana saja, namun juga bertujuan sebagai misi sosial serta pemberdayaan ekonomi Riskia Putri, 2019. Semua nasabah Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya sudah memenuhi kriteria yang sudah ditetapkan dan hampir 95% telah memiliki usaha. Jika dilihat dari ketepatan sasaran, Bank Wakaf Mikro Al-Fithrah dalam menyalurkan pembiayaan bisa dikatakan sangat tepat sasaran. c. Ketepatan Waktu Selain dari hal-hal yang telah disebutkan diatas, terkait ketepatan waktu juga tidak kalah penting apalagi jika membahas mengenai penyaluran wakaf yang merupakan dana umat. Waktu penyaluran dana di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya dilakukan jika pengajuan pembiayaan tahap pertama sudah lunas, baru bisa melakukan pengajuan tahap berikutnya. Untuk penyaluran dana di Bank Wakaf Mikro Al-Fithrah dilakukan setiap 10 bulan sekali atau setara 40 minggu asalkan angsuran sebelumnya dinyatakan sudah selesai. d. Dampak perubahan yang nyata Indikator lain untuk mengetahui apakah dana yang disalurkan efektif atau tidaknya dapat dilihat dari dampak positif yang ditimbulkan. Menurut KBBI, dampak positif adalah pengaruh yang kuat dan dapat menimbulkan hasil yang baik. KBBI 26 dalam Dampak positif yang dapat dirasakan para nasabah yaitu adanya perubahan sebelum dan sesudah mendapatkan pembiayaan dari Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya. Rata-rata nasabah mengatakan bahwa kendala utama dalam mengelola usaha adalah modal. Modal dianggap paling penting sebagai pondasi keberlangsungan usaha. Penulis sudah melakukan wawancara kepada 13 nasabah Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya, mereka semua mengatakan bahwa pembiayaan tersebut sangat berpengaruh bagi usahanya. Yang akan dipaparkan sebagai berikut Narasumber pertama yaitu Ibu Siti Chusnaini, beliau memiliki keahlian menjahit dan mengikuti pembiayaan di BWM sejak tahun 2018, setelah mengikuti program pendapatan usahanya meningkat Rp. sehingga dapat mengumpulkan dari keuntungan tersebut untuk membeli mesin jahit dan membuka usaha sampingan lainnya. Narasumber kedua yaitu Ibu Sulistini, jenis usahanya adalah kerajinan souvenir dari bunga florist. Pendapatan yang diterima sebelum mendapat pembiayaan sebesar Rp. dan meningkat 0,375% menjadi Rp. Beliau mengatakan bahwa meskipun peningkatannya hanya sedikit setidaknya dari hasil tersebut bisa memutar keuangan rumah tangga. Narasumber ketiga yaitu Ibu Malikah sebagai penjual sayur-sayuran. Beliau merasa terbantu berkat adanya pembiayaan dari Bank Wakaf Mikro Al-Fithrah dikarenakan bisa menambah jumlah dagangan yang awalnya hanya sayur sekarang juga menjual berbagai sembako. Narasumber keempat yaitu Ibu Sri Wahyuni, usaha yang dimiliki adalah minuman. Beliau mendapatkan pembiayaan sebesar Rp. dengan pembiayaan tersebut dapat menambah modal usaha yang awalnya kurang. Hasil dari penambahan modal dari pembiayaan Bank Wakaf Mikro Al-Fithrah meningkatkan pendapatan usahanya. Narasumber kelima yaitu Ibu Liana mempunyai usaha kuliner berupa lontong mie yang mendapatkan pembiayaan sebesar Rp. sebelum mengikuti pembiayaan Bank Wakaf Mikro Alfithrah pendapatannya sebesar Rp. dan setelah mendapatkan pembiayaan diketahui bahwa pendapatan usahanya meningkat sebesar Rp. beliau mengatakan pembiayaan dari Bank Wakaf Mikro Al-Fithrah berpengaruh sekali terhadap peningkatan usahanya. Narasumber keenam yaitu Ibu Suli Handayani yang juga memiliki usaha kuliner mie ayam, beliau mempunyai usaha selama 5 tahun dan mengajukan pembiayaan yang ketiga sebesar Menurut beliau pembiayaan Bank Wakaf Mikro Al-Fithrah sangat murah dan dampaknya juga luar biasa bagi peningkatan usaha. Narasumber ketujuh yaitu Ibu Ninik Sumarsih, beliau memiliki usaha kerupuk yang penghasilannya sekitar Rp. sementara itu setelah mengikuti pembiayaan Bank Wakaf Mikro Al-Fithrah penghasilannya meningkat meskipun prosentase peningkatannya sedikit, setidaknya bisa memutar pendapatan yang diperoleh. Narasumber kedelapan yaitu Ibu Chotimah yang merupakan Ketua HALMI 27 Shohibul Yatim, beliau memiliki usaha pakaian dan mengikuti pembiayaan di BWM sejak tahun 2018, setelah mengikuti program pendapatan usahanya meningkat sehingga terus menambah stok pakaian terutama gamis yang on trendy. Narasumber kesembilan yaitu Ibu Suratin, beliau memiliki keahlian menjahit, setelah mengikuti program dari Bank Wakaf Mikro Al-Fithrah pendapatan usahanya meningkat dan sekaligus pelanggannya juga meningkat. Narasumber kesepuluh yaitu Ibu Arbaya dan memiliki usaha kuliner sederhana,dalam mengelola usahanya beliau kekurangan modal kemudian mengajukan pembiayaan di Bank Wakaf Mikro Al-Fithrah. Saat ini merupakan pembiayaan yang ke-3 dengan nominal Rp. yang diangsur selama 40 minggu. Setelah mendapat pembiayaan usahanya semakin lancar dan modal tercukupi sehingga berdampak pada usahanya. Narasumber kesebelas yaitu Ibu Sri Ambarwati yang memiliki usaha catering, beliau memiliki bisnis tersebut sudah lebih dari 10 tahun dan mengajukan pinjaman pembiayaan ke 4 sebesar dengan angsuran pokok Rp. juga terdapat ujroh 3% + kas sebesar Rp. Menurutnya, pembiayaan di Bank Wakaf Mikro Al-Fithrah adalah pembiayaan termurah yang pernah beliau ikuti. Meskipun nominal pembiayaan masih skala mikro ternyata berpengaruh untuk usahanya. Narasumber keduabelas yaitu Ibu Siti Rusmawati, beliau memiliki usaha kosmetik. Mengetahui adanya pembiayaan di Bank Wakaf Mikro Al-Fithrah dari sosialisasi. Menurutnya, proses pengajuan pinjaman sangat mudah serta murah. Terdapat peningkatan pendapatan setelah mengikuti program Bank Wakaf Mikro dan kini beliau mempelajari sistem penjualan online agar peningkatan usahanya bertambah. Narasumber ketiga belas yaitu Ibu Rumenah, beliau memiliki usaha warkop dan giras, bergabung dengan HALMI Al-Fatih pada periode ke 3 serta pinjaman pembiayaan ke-4 sebesar dengan angsuran Rp. ujroh 3% + kas menjadi Rp. dan diangsur selama 40 minggu. Setelah mendapatkan pembiayaan, penghasilan dari usahanya meningkat sebesar Rp. beliau berharap nominal pembiayaannya ditambah sehingga pendapatan usahanya juga bertambah banyak. Dari paparan beberapa nasabah mengungkapkan bahwa rata-rata pembiayaan dari Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya digunakan untuk modal usaha. Pembiayaan yang diberikan sekitar Rp. – Rp. tergantung dari absensi kehadiran HALMI sehingga setiap nasabah berbeda-beda dalam mengajukan pembiayaan. Setelah data tersebut dianalisis, penulis mengungkapkan bahwa penyaluran pembiayaan dari wakaf produktif untuk pembiayaan UMKM di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya dapat dikatakan sangat efektif dalam memberikan pembiayaan pelaku UMKM sekitar pesantren dikarenakan sudah memenuhi kesuluruhan tolak ukur dari Teori Campbel. Meskipun nasabah masih banyak yang 28 belum mengetahui dana wakaf setidaknya mereka sudah mengetahui tujuan dan program dari Bank Wakaf Mikro Al-Fithrah. Dengan demikian dapat disimpulkan bahwa penyaluran pembiayaan wakaf produktif oleh Bank Wakaf Mikro Al-Fithrah Wava Mandiri sudah efektif dalam meningkatkan pendapatan usaha bagi UMKM. penyaluran pembiayaan wakaf produktif untuk pembiayaan UMKM di Bank wakaf Mikro Al-Fithrah Wava Mandiri Surabaya dapat dikatakan efektif. Untuk mengetahui keefektivannya berdasarkan teori Campbel. Terdapat beberapa indikator meliputi pemahaman program, ketepatan Sasaran dan waktu, tercapainya target , tercapainya tujuan yang telah ditetapkan serta terdapat dampak positif yang ditimbulkan. Meskipun nasabah masih banyak yang belum mengetahui dana wakaf setidaknya mereka sudah mengetahui tujuan dan program dari Bank Wakaf Mikro Al-Fithrah. Dengan demikian dapat disimpulkan bahwa penyaluran pembiayaan dari wakaf produktif oleh Bank Wakaf Mikro Al-Fithrah Wava Mandiri sudah efektif dalam memberikan pembiayaan bagi UMKM. Namun, perlu diperlukan sosialisasi yang intensif agar masyarakat khususnya nasabah mengetahui dana yang disalurkan adalah dana wakaf. Daftar Pustaka Ghufran. 2002. Fiqh Muamalah Kontekstual. Jakarta PT Raja Grafindo Persada. Budiman, Farid. 2013. Karakteristik Akad Pembiayaan Al-Qardh sebagai Akad Tabarru‟. Yuridika. No 3, Vol 28. Departemen Pendidikan Nasional, “Kamus Besar Bahasa Indonesia KBBI edisi ke tiga”, Jakarta Balai Pustaka, 2005 Fathona, Astrianisa, et al, 2016. Tercapainya Tingkat efektivitas wakaf uang untuk memberdayakan kesejahteraan Mauquf „Alaih di Yayasan Dana Sosial Al-Falah YDSF Surabaya. Jurnal Ekonomi Syariah Teori dan terapan, No. 1, Vol III. KBBI dalam diakses 02 Maret 2021. Kharisma, Dipta et al, Efektivitas Organisasi Dalam Penyelenggaraan Pelayanan Tanda Daftar Usaha Pariwisata TDUP Dinas Kebudayaan Dan Pariwisata Kota Semarang. Semarang Departemen Administrasi Publik., Khusaeri. 2015. Wakaf Produktif. Al-A‟raf Jurnal Pemikiran Islam dan Filsafat. No. 1, Vol. XII. Maria, Delli, Dodik Siswantoro, et al. 2019. Akuntansi dan Manajemen Wakaf. Jakarta Selatan Salemba Empat. Medias, Fahmi. 2010. Wakaf Produktif dalam perspektif ekonomi Islam. La_riba Jurnal Ekonomi Islam, Vol. IV, Mustofa, Imam. 2016. Fiqih Mu‟aŵalah KoŶteŵpoƌeƌ, Jakarta Rajawali Pers Putri, Riskia. 2019. Bank Wakaf Mikro sebagai Program Pemberdayaan Ekonomi Umat di Lingkungan Pondok Pesantren. Tesis diterbitkan UIN Sunan Ampel Surabaya. 29 Rohmah. 2019. Tinjauan Fatwa DSN MUI No 19 Tahun 2001 terhadap implementasi pembiayaan Qard di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya. Skripsi diterbitkan. Surabaya Fakultas Ekonomi dan Bisnis Islam UIN Sunan Ampel Surabaya. Yuli, Sri Budi Cantika. 2015. Optimalisasi Peran Wakaf dalam Pemberdayaan Usaha Mikro, Kecil, dan Menengah UMKM. Jurnal Ekonomika-Bisnis. No I, Vol VI. Suroso, Manager, Wawancara, Surabaya, 26 Januari 2021 Sri Wahyuni, Nasabah, Wawancara, Surabaya, 10 Februari 2021 Chotimah, Nasabah, Wawancara, Surabaya, 10 Februari 2021 Siti Rusmawati, Nasabah, Wawancara, Surabaya 17 Februari 2021. Rumenah, Nasabah, Wawancara, Surabaya 17 Februari 2021. Sri Ambarwati, Nasabah, Wawancara, Surabaya 17 Februari 2021. Sulistini, Nasabah, Wawancara, Surabaya 10 Februari 2021. Siti Chusnaini, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Malikah, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Liana, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Suli Handayani, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Ninik Sumarsih, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Suratin, Nasabah, Wawancara, Surabaya, 10 Februari 2021. Arbaya, Nasabah, Wawancara, Surabaya, 10 Februari 2021. ... Research conducted by Wijaya 2021, found that there were significant differences in business development in a sector between before and after providing training related to psychological capital. According to Salsabilah's 2021 research, using the benchmarks of Campbell, business assistance programs from cash waqf are compatible with the sustainability of SME business development. In addition, in the business assistance program, several pieces of training are pretty complex and creative to empower business actors Ghufron & Febriyanti, 2021. ...... Suci 2017 states that the problems experienced by SMEs are a lack of capital and assistance to develop their businesses. According to Salsabilah's 2021 research, using the benchmarks of Campbell's Theory and SOPs, business assistance programs from cash waqf are compatible with the sustainability of SME business development. As Mrs. Y said that, "… in addition to capital assistance, we don't just let go. ...Astrianisa FathonaMoh. Qudsi FauziAs finance instrument, cash waqf becomes brand new in history of Islamic banking. Waqf is an act of worship by separating personal wealth to be public wealth in order to embody people prosperity. This research uses a qualitative approach with case study method. Data collection is conducted by interviewing informan nazhir, wakif, and mauquf alaih. The technique of analysis used in this study is reduce, present, and conclude the result. Then, the technique of data validity is source triangulation. The result of the study is the effectiveness of cash waqf’s program to distribute the fund to build a mosque. The level of effectiveness would be successful if all the element were totally accomplished and also affect people prosperity in maqashid syariah’s perspective. Fahmi MediasThis article is aimed to oversee the rule and significance of cash waqf in Indonesia as a new social tool to alleviate poverty. Library research is employed to analyze the development of cash waqf in Indonesia. Cash waqf is introduced as a new concept of waqf to solve many social problems in society. In Indonesia it has been legalized by both Islamic scholar and national law so that Muslims have a chance to maximize its utilization. To improve and extend cash waqf functions for social purposes it is important to every waqf organization to develop its human resources capacity, mainly in its professionalism, commitment, and understanding of cash waqf importance for development. Kata kunci Waqaf tunai, Waqaf produktif, Ekonomi Islam Sri Budi Cantika YuliThe potential of Zakat, Infaq, Shodaqoh ZIS, and Waqaf endowments to help society economic improvement are very important, yet the role of Islamic Finance Institution, as the executing agency that administer these four pious deed, were still not optimal yet. This article reveals the important role of Endowments in assisting the empowerment of Micro, Small, and Medium Enterprises MSMEs which is one of the strengths in poverty alleviation, employment creation and increase the strength of family income. Waqaf endowments Management Institute, an organization that empowers MSMEs through microfinance and business assistance, offers some strategic steps that must be carried out in managing successful business namely providing investment capital and working capital, presenting training and skills improvement, business consulting, improving product quality, market, business networking, and BudimanBasically, the contract tabarru’ is give giving something or lend lending something. If the akad’ is lent something, the object can be money lending lending or service lending yourself. Though the parties do good must not profit from the transaction tabarru’, he still could ask the other party receives a kindness to reimburse -costs incurred for the transaction tabarru is, but he still should not be taking advantage although a small amount of the transaction tabarru’.Keywords akad, qardh, tabarru’.Kamus Besar Bahasa Indonesia KBBI edisi ke tigaNasional Departemen PendidikanDepartemen Pendidikan Nasional, "Kamus Besar Bahasa Indonesia KBBI edisi ke tiga", Jakarta Balai Pustaka, 2005Efektivitas Organisasi Dalam Penyelenggaraan Pelayanan Tanda Daftar Usaha Pariwisata TDUP Dinas Kebudayaan Dan Pariwisata Kota SemarangDipta KharismaKharisma, Dipta et al, Efektivitas Organisasi Dalam Penyelenggaraan Pelayanan Tanda Daftar Usaha Pariwisata TDUP Dinas Kebudayaan Dan Pariwisata Kota Semarang. Semarang Departemen Administrasi Publik., Khusaeri. 2015. Wakaf Produktif. Al-A"raf Jurnal Pemikiran Islam dan Filsafat. No. 1, Vol. dan Manajemen WakafDelli MariaDodik SiswantoroMaria, Delli, Dodik Siswantoro, et al. 2019. Akuntansi dan Manajemen Wakaf. Jakarta Selatan Salemba MustofaMustofa, Imam. 2016. Fiqih Mu"aŵalah KoŶteŵpoƌeƌ, Jakarta Rajawali PersBank Wakaf Mikro sebagai Program Pemberdayaan Ekonomi Umat di Lingkungan Pondok PesantrenRiskia PutriPutri, Riskia. 2019. Bank Wakaf Mikro sebagai Program Pemberdayaan Ekonomi Umat di Lingkungan Pondok Pesantren. Tesis diterbitkan UIN Sunan Ampel Fatwa DSN MUI No 19 TahunRohmahRohmah. 2019. Tinjauan Fatwa DSN MUI No 19 Tahun 2001 terhadap implementasi pembiayaan Qard di Bank Wakaf Mikro Al-Fithrah Wava Mandiri Surabaya. Skripsi diterbitkan. Surabaya Fakultas Ekonomi dan Bisnis Islam UIN Sunan Ampel Surabaya. p>Many poor people cannot access financial services because they are seen as unbankable. Bank Wakaf Mikro BWM is established to address this issue. This study aims to dissect the operation of BWM and its role on community economic empowerment. This research is a type of qualitative descriptive study, conducted at BWM in West Sumatra, Yogyakarta, Central Java and East Java. Data collection techniques are done by interview, observations and documentation data. All data are analyzed qualitatively. The results showed that BWM is a Sharia Microfinance Institution LKMS incorporated as a cooperative. The empowerment model carried out by BWM is to provide financing and assistance with the potential productive poor market segments around the Islamic boarding school. Distribution of funding and assistance uses a group approach to the joint responsibility system. In its journey, BWM has shown its role in community economic empowerment through providing training to prospective customers, then channeling financing to customers who pass the group feasibility test and provide assistance to customers who receive financing through weekly halaqah activities. Banyak masyarakat miskin tidak dapat mengakses jasa keuangan karena mereka dipandang unbankable. Bank Wakaf Mikro BWM didirikan untuk menjawab persoalan tersebut. Penelitian ini bertujuan membedah operasional BWM dan peranya terhadap pemberdayaan ekonomi masyarakat. Penelitian ini merupakan jenis penelitian deskriptif kualitatif, dilakukan pada BWM yang ada di Sumatera Barat, Yogyakarta, Jawa Tengah, dan Jawa Timur. Teknik pengumpulan data dilakukan dengan wawancara, observasi dan data dokumentasi. Seluruh data ditela’ah dan dianalisis secara kualitatif. Hasil penelitian menunjukkan BWM merupakan Lembaga Keuangan Mikro Syariah LKMS berbadan hukum koperasi. Model pemberdayaan yang dilakukan oleh BWM adalah menyediakan pembiayaan dan pendampingan dengan segmen pasar masyarakat miskin potensial produktif yang berada di sekitar pondok pesantren. Penyaluran pembiayaan dan pendampingan menggunakan pendekatan kelompok dengan sistem tanggung renteng. Dalam perjalannya BWM sudah menunjukkan perannya dalam pemberdayaan ekonomi masyarakat melalui pemberian pelatihan kepada calon nasabah, kemudian m enyalur k an pembiayaan kepada nasabah yang lulus uji kelayakan kelompok dan memberikan pendampingan kepada nasabah yang menerima pembiayaan melalui kegiatan halaqah mingguan. . complaints from people in the villages regarding the difficulty of accessing banking of Sharia Microfinance Institutions LKMS is very important for the improvement of the standard of living and the economy of the community. Seeing this strategic position, LKMS is expected to be able to become the main supporting pillar of the national economic resilience system. Baitul Mal wa Tamwil as a Sharia Microfinance Institution has a significant role in helping small and medium businesses. The presence of this LKMS is considered capable in overcoming capital problems experienced by micro small traders who cannot access provides access to finance to people who cannot access banking institutions. Head of the Sharia Banking Department DPBS Ahmad Soekro says as quoted by Hari Sutra Disemadi and Kholis Roisah that the Micro Waqf Bank is started from Islamic boarding school by looking at the potential of the surrounding community. BWM is a source of microeconomic financing, especially in Islamic boarding school environment. The Islamic boarding school is seen as having a strategic function in assisting to encourage the community's economy. The Islamic boarding school is the focus of BWM development because this educational institution has the potential to shape the business community and business Rahayu Ningsih's research results state that Islamic boarding schools have strategic potential in the midst of community life not only as an educational and religious Ani Faujiah, Peran Bank Wakaf Mikro Dalam Upaya Memperkuat Ekonomi Kerakyatan Report, p. 12. Rozalinda, Peran Baitul Mal Wa Tamwil BMT Taqwa Muhammadiyah dalam Membebaskan Masyarakat dari Rentenir di Kota Padang’, Inferensi, 2013, 513 . Hari Sutra Disemadi and Kholis Roisah, Kebijakan Model Bisnis Bank Wakaf Mikro Sebagai Solusi Pemberdayaan Ekonomi Masyarakat’, Law Reform 2019, 77. ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 44 Bank Wakaf Mikro......................... institution, because Islamic boarding schools have tried to reposition themselves in dealing with various social problems in society, such as economic, social and political. Islamic boarding schools have strategic potential in community life, especially in economic empowerment. With hundreds of students living in it, it becomes a separate path for Islamic boarding schools to empower the economy of their people. In addition, Islamic boarding school is also supported by the surrounding community where their needs can be met economically by the pesantren. Islamic boarding schools are seen as capable of being the center of economic activity for their people both inside and outside the boarding school. So the existence of Islamic boarding school today is not only in the field of enhancing the religious knowledge of its students, but has expanded to empower the economic boarding schools as an integral part of the community have the responsibility to develop and empower the community in all fields including economic done by BWM which makes boarding schools as a base for economic inclusion empowerment. BWM is unique, where this institution is not allowed to take deposits from the community because it focuses on community empowerment through financing accompanied by business assistance. Until the beginning of March 2018, the twenty Micro Waqf Banks have distributed financing to 2,784 customers totaling Rp financial institution is expected to have a very important role in advancing and developing the people's economy. To maintain the effectiveness of financing through BWM, Tirta Rahayu Ningsih, Pemberdayaan Ekonomi Pesantren Melalui Pengembangan Sumber Daya Lokal’, Lembaran Masyarakat Jurnal Pengembangan Masyarakat Islam, 3. 1 2017, 57. Agusti Sri Kantun, Sukidin, The Role of Islamic Boarding School on the Economic Empowerment of the Society a Case Study at Islamic Boarding School Salafiyah Syafi’iyah Banyuputih Situbondo’, International Journal of Research in Humanities and Social Studies, 2019, 56–62. according to Wimboh Santoso, Chairman of the OJK Board of Commissioners, there must be assistance to customers in accordance with their line of business. The financing scheme through BWM is financing without collateral with a maximum value of Rp. 3,000,000. In addition, the BWM funding scheme also provides entrepreneurial training and assistance. Bank Wakaf Mikro also initiates the formation of community groups who will make loans. The pattern of financing is made per group or joint responsibility. The Waqf bank segment is a micro small business actor. This is a model, a good system that is set as an example by other institutions. The BWM program can be replicated and expanded the scope of its founding areas so that it can be the basis for expanding access to finance and empowering the economic community. This study tries to explore how are the operations of the Micro Waqf Bank and what is the role of the Micro Waqf Bank towards Muslim community economic empowerment. The results of this study are expected to be a contribution to the government of West Sumatra to develop the Micro Waqf Bank in West Sumatra. The results of this study are also expected to be an inspiration for the management of the foundation that manages Islamic boarding schools in West Sumatra to establish a Bank Wakaf Mikro, in the context of empowering the Islamic boarding school-based economic community to be realized in this area. This research uses a qualitative descriptive method that seeks to uncover and data Mohammad Nadzir, Membangun Pemberdayaan Ekonomi di Pesantren’, Economica Jurnal Ekonomi Islam, Vol. 2016, 37 . Ani Nursalikah, OJK Pembentukan Bank Wakaf Mikro Butuh Rp 8 Miliar’, Republika, March 15, 2018. Media Indonesia com developer, 20 Bank Wakaf Mikro Berdayakan Pesantren’, Media Indonesia, March 10, 2018, . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 45 Bank Wakaf Mikro......................... holistically about BWM and its role in the economic empowerment of the people. This research was conducted at 1 Bank Wakaf Mikro Al-Kausar Sari Lamak Harau District Lima Puluh Kota. 2 Bank Wakaf Mikro Usaha Mandiri Sakinah of Aisyiyah University UNISA Yogyakarta. 3 Bank Wakaf Mikro Almuna Berkah Mandiri at Islamic boarding school of Al Munawwir Krapyak Yogyakarta. 4 Bank Wakaf Mikro Al Manshur Barokahing Gusti at Klaten district. 5 Islamic Microfinance Institution of Waqf Bank Alpansa at Klaten district. 6 Bank Wakaf Mikro Alfitrah Wafa Mandiri at Islamic boarding school of As-Salafi Al-Fithrah, Kedinding Surabaya East Java, 7 Bank Wakaf Mikro at Islamic boarding school of Mambaul Maarif Denanyar, Jombang district, East Java, 8 Bank Wakaf Mikro at Islamic boarding school of Bahrul Ulum Tambak Beras, 9 Bank Wakaf Mikro at Islamic boarding school of Tebuireng Jombang. To get data about BWM, operations, and their role in muslim community economic empowerment, this research encompasses data with interviews, observations, obtained from interviews, official documents are analyzed by steps write a memo during the research, encode the data, look for themes and categories, discuss data and draw conclusions. The next step taken is to carry out data reduction carried out by way of abstraction, arrange it in one unit. The units are then categorized. These categories are made while coding. The final stage of the next data analysis is checking the validity of the test the validity of the data, the researchers conduct the extension of participation, triangulation, and discussions with peers. Sugiono, Metode Penelitian Bisnis Bandung Alvabeta, 1999, p. 135-135. Suharsimi Arikunto, Prosedur Penelitian Suatu Pendekatan Praktek, Edisi Revisi Jakarta Rineka Cipta, 2010, p. 172. Lexy Moleong, Metodologi Penelitian Kualitatif Jakarta Rosda Karya, 2004, p. 247. The Operations of the Bank Wakaf Mikro Bank Wakaf Mikro BWM is a Sharia Microfinance Institution LKMS established with permission from the Financial Services Authority OJK. The purpose of BWM is to provide access to capital for small communities who do not have access to formal financial institutions. As an operational LKMS, BWM is subject to MFI Law, OJK regulations and standard operating procedures that have been established by the Small Business Business Incubation Center PINBUK. The operational systems of the entire BWM throughout Indonesia are all the same because they are subject to the same regulations and are trained by the same institutions. The Head of the OJK Sharia Banking Department, Ahmad Soekro said that BWM is just a name. BWM is an Islamic Microfinance Institutions that has a legal entity as a cooperative. Micro Waqf Bank is not an institution that carries out the functions of banks that collect funds from the public and distribute funds to the community. It is also not an institution that manages waqf, but an institution that runs the function of Islamic microfinance that focuses on financing and mentoring small same thing was also explained by Puguh, the manager of BWM Sumber Barokah Jombang, that BWM is an Islamic Microfinance Institutions LKMS with a cooperative legal entity. The name of BWM is only as a brand. Micro Waqf Bank is not an institution that manages waqf as a waqf institution. Micro Waqf Bank is also not a bank that collects funds from the public and distributes it to the public. The Islamic Microfinance Institution functions to provide financing to the public, but does not Gita Rossiana, Bank Wakaf Mikro Bukan Bank, Justru Lembaga Non Bank Syariah, CNBC Indonesia, accessed December 11, 2019, . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 46 Bank Wakaf Mikro......................... accept savings from the public. In this case, BWM is trusted to channel funds obtained from donors that submitted to the National Amil Zakat Institution of Bank Syariah Mandiri LAZNAS BSM. This institution has a program to empower people in the Islamic boarding school environment. The function of the institution in this case is to carry out the mandate to channel financing funds to the productive poor, especially around Islamic boarding schools. The labeling of the Micro Waqf Bank in this Islamic Microfinance Institution needs to be criticized. First, the use of the term is not appropriate because there is no match between the concepts developed by PINBUK and OJK with practice in the field. Moreover, this provision is applied equally to all BWM throughout Indonesia. Banks with cooperatives are two different institutions. Cooperatives are financial institutions that collect and distribute funds from members and are channeled to its members. While the Bank is a financial institution that collects funds from the public and then distributes these funds to the public. Bank activity is not limited to its members. Second, the naming of the Micro Bank raises the perception that this institution manages waqf assets. The funds are sourced from waqf funds or cash waqf. In fact, the source of funds managed by BWM comes from donations from unnamed parties, which are then channeled through LAZNAS BSM. Thus, the use of the name of the Micro Waqf Bank needs to be reviewed. BWM has its own characteristics that make this institution a role model for the empowerment of productive poor people. BWM is not allowed to collect and manage funds either savings or deposits from the The names of funders were not mentioned by each respondent when interviewed at each BWM studied Laznas BSM Team, SOP & SOM Standar Operasional Prosedure dan Management Untuk LKM Syariah-Bank Wakaf Mikro’, Jakarta Laznas BSM, 2017, p. 10. community non-deposit taking, but provides assistance with financing in accordance with Islamic principles with the main market segments of the productive potential poor communities around Islamic boarding schools. Distribution of funding to Islamic microfinance institutions uses a group approach with a joint responsibility system. Prospective customers will receive basic training before being given funding. Customers will be given regular assistance on business development, household economic management and religious education. The contract used in financing is qardh, the yield of financing is equivalent to a margin of to 3% per year. Meanwhile, financing is provided without collateral. Qardh is a debt agreement between two parties, one party hands over money to another party provided that the party receiving the money returns the same value to the party giving the debt. The application of yields for qardh financing is contrary to the qardh principle itself. This contract is a tabarru’ agreement which is not justified to bring profit. In accordance with the hadith of the prophet    Narrated from Fadhalah ibn Ubaid, a friend of the Prophet. indeed the Prophet said "All debts that bring benefits are one form of usury.” So, the application of the yield or margin on the financing contract at BWM is a fatal mistake. Transactions carried out contain elements of usury. Recipients of funding at BWM are economically disadvantaged people who have small businesses and have the ability to develop their businesses. The target of this Islamic microfinance institution is the community living Rozalinda, Fiqh Ekonomi Syariah Prinsip Dan Implementasinya Pada Sektor Keuangan Syariah, 1st ed. Jakarta Raja Grafindo Persada, 2016, p. 230. Abu Bakar Ahmad ibn al-Husain ibn Ali al-Baihaqi, Sunan Al-Kubra, Juz 2 Kairo Majelis Dairah al-Maarif al-Nizhamiyahm, 1344 H, p. 72. ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 47 Bank Wakaf Mikro......................... around the boarding school be it students, alumni, families of students, caregivers' families or the general public who have productive businesses within a radius of 5 kilometers from the BWM location, have a commitment to follow the community BWM procedures and programs who have business potential. To get funding from BWM, the customer must meet the requirements, do the administration, own a business or plan to start a business. BWM conducts an assessment of the need for financing by the customer before it is approved. After all the requirements have been met, so that funding can be distributed, BWM carries out several stages,namely a Identification of potential customers Identification is carried out to determine the suitability of prospective customers with the criteria of program targets, such as distance of residence, type and place of business of prospective members. Identification of prospective customers is done by visiting the nearest village to get data on productive poor people. Customer identification is also carried out by visiting the Neighborhood Association, women in PKK and women in Moslem forum around Islamic boarding schools. b Socialization of Micro Waqf Bank Program After getting data from the urban village, then BWM conducts socialization related to BWM institutions to the community, through women in Moslem Forum, or PKK social gathering and so on. Besides socialization, the manager also ensures that the public is interested in becoming prospective customers of BWM. This socialization aims to disseminate information about the conception, the stages of formation, participation requirements and KUMPI activities in the hope that prospective program participants understand the program's conceptions and provisions. Laznas BSM Team. c Surveying the situation of prospective customers After obtaining the data of prospective customers, employees of BWM conduct a survey to each prospective customer's home by asking a number of things related to their business, and then a feasibility assessment is conducted. d Feasibility test of prospective customers The feasibility test is intended to clarify or ensure the truth of poor family data obtained from identification activities and to select prospective program participants. The feasibility test is carried out by the BWM manager with a direct visit of the poor people's homes to see the condition of the residential house and an interview with the head or community members to obtain economic data and businesses that are currently or have been undertaken. Indicators of assessing the eligibility of prospective customers are 1 Home Index IR. IR is used as a criterion because prospective members' homes reflect the socioeconomic status as poor. 2 Revenue Index IP. Based on poverty criteria in Indonesia, families who earn less than the minimum income are less than Rp. 2,400,000 according to local conditions are classified as poor people. Residents who do not have jobs due to bodily disabilities that cause unable to work are not the target of the BWM program. 3 Asset Index IA. Assets that are valued do not include land owned, which is valued only household assets including agricultural equipment, livestock, liquid assets such as cash, savings. 4 Land Ownership Index IT. The business capital program is intended for poor people who do not own land or own land but the land they own is not large and unproductive. When a prospective member meets all four criteria, he can be declared to pass the feasibility test and he must find four other members to ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 48 Bank Wakaf Mikro......................... form a temporary group prospective group. Candidates for this group can be approved to participate in the Pre-compulsory Group Training and Compulsory Group Training. e Pre-compulsory Group Training This stage is carried out after the survey phase has been completed, prospective customers are collected. Pre-compulsory Group Training is a 60-minute meeting to carry out stabilization activities prior to the implementation of compulsory group training for prospective KUMPI members. This activity is carried out to form a KUMPI group and prepare groups to participate in program implementation. The activities are carried out by KUMPI facilitators and prospective members with the aim of strengthening the determination and interest to participate in the program, forming group institutions, and introducing funding distribution mechanisms. Pre-compulsory Group Training is carried out by assistants and is followed by prospective KUMPI members KUMPI is a channeling medium so that members can take advantage of funding capital from BWM. This is due to the fact that BWM serves financing especially in groups, which is through KUMPI with a joint responsibility financing system. The objectives of forming a group at BWM include 1 Strengthening the firmness and confidence of members that they can be trusted by the institution to obtain loans. 2 KUMPI acts as a social pressure when there are members or other parties who deliberately break the rules. Groups are a place to help one another with difficulties. Only groups are entitled to pass loans and guarantee repayment of members' loans. 3 The group replaces guarantees and guarantors; 4 KUMPI gives guarantees to institutions that they are responsible, trustworthy and members of the Clump are able to pay if someone is late in paying installments. When members receive loans, they are also able to pay the savings that have been set. 5 KUMPI members can help each other, contribute to overcome arrears because who else will help fellow group people. 6 KUMPI will encourage each member to comply with all rules, especially be present in group meetings and willingly repay loans every week. f Compulsory Group Training PWK PWK is a program organized by BWM to provide a picture and understanding to prospective customers, regarding 1 Principles, objectives and uses of business capital; 2 The system and procedures for its implementation; 3 Rights, obligations and responsibilities of members 4 Requirements for participating in Compulsory Group Training PWK are Members concerned have passed the feasibility test submitted by field officers to those who have participated in pre-PWK. PWK is held after a minimum of three groups is formed consisting of five members. Members of groups in the group that have formed must meet customer requirements. All prospective customers declare that they are able to follow PWK and obey all regulations during PWK. Compulsory group training is carried out for an hour in five consecutive days. In this training, it will be given some material related to institutions, rights and obligations of members and knowledge about managing finances. PWK is an exercise for all prospective customers as an effort to ensure that trainees understand the principles and procedures of venture capital assistance carried out. Before the training, customers have been instructed to bring 2,000 rupiah on each training day. On the first day the customer is told to collect 2,000, the supervisor records the serial number and then entrusts it to the customer who sits at the back. The next day the money entrusted to the participants who received the mandate are asked to hand over to the supervisor to check the serial number whether it is still fixed or has changed. If the serial number of the 2,000 denomination is the same, ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 49 Bank Wakaf Mikro......................... the customer is trustworthy. However, if the serial number has changed, it means that the customer is not trustworthy. At this time the supervisor will emphasize the importance of trustworthy behavior in each participant. At the end of the meeting on the second day the supervisor makes the same game of collecting 2,000 rupiah denominations, recording the serial number and entrusting the participants who sit in the penultimate sequence, and so on until the participants who sit at the front. According to Dafril, manager of the BWM Alkautsar Lima Puluh Kota to instill a disciplined attitude, at the time of PWK participants may not come late. If someone arrives late for no reason and is more than 10 minutes, the PWK at that time is dissolved and the process starts from the beginning again. g Group Training Test UPK At this stage prospective customers are given 30 minutes to work on the questions that have been prepared by the supervisor. After finishing working, the manager immediately corrects the results of the prospective customer's answers and quickly assigns grades. All prospective customers are required to take the Group Endorsement Test UPK. This test is conducted on the fifth day of PWK by BWM supervisors. If the prospective group member is considered to have understood enough of the training material, then the group member is declared to have passed and then the group concerned will be confirmed as a BWM customer and ready to form HALMI. The assessment for UPK is not only focused on the results of the answers but there are also several categories such as discipline and trustworthiness. When the graduation criteria are not met, the proposal will be postponed or the amount of funding is reduced or the group will be liquidated. h Disbursement of Fund After finishing the UPK, a meeting is held between the manager and the management regarding the prospective customer and the business they have. After agreeing with the management, the next step is to disburse the financing. According to Devi Puspita Sari, Manager of BWM Mandiri Sakinah UNISA Yogyakarta, the disbursement is carried out in 3 stages because it uses a 2-2-1 pattern. This 2-2-1 financing disbursement pattern is a model that teaches caring attitudes are sorted by who needs it most, and he gets the funding disbursement first. Seat arrangement during the training is sorted by group agreement. The order is reversed from the back of the person who needs it the most; he gets a disbursement of the funding first and sits back and so on and the person who becomes the chairman sits at front. The funding disbursement mechanism at BWM follows the following provisions For the first disbursement, each group customer with a 2-2-1 mechanism, namely the first week HALMI is disbursed for 2 customers, then the second HALMI is 2 more customers and the last is for 1 customer that is the chairman of the third HALMI. For the initial disbursement, from the BWM provides funding to customers in the amount of Rp1,000,000 per person. Every KUMPI customer repays his loan every week from the time of the HALMI meeting until it is paid off. In addition, KUMPI customers must have joint responsibility savings managed by the KUMPI chairman not BWM. This group savings function as a group guarantee in the event of arrears in installments from KUMPI customers. If there is a lack of installments, a joint responsibility mechanism is carried out using funds or group joint savings At the time of disbursement the customer must sign a receipt of money from BWM as much as 2 copies, 1 for LKMS with a stamp duty 6000, and one duplicate for the customer. i Weekly Halaqah HALMI The empowerment model applied at BWM is weekly Halaqah. Weekly Halaqah or HALMI ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 50 Bank Wakaf Mikro......................... is done once a week. It is held for 1 hour accompanied by a BWM supervisor. Customers get assistance and guidance every week on weekly Halaqah activities. At this weekly Halaqah, customers receive guidance on business development, household economic management and Islamic religious knowledge. In order to foster mental attitude of BWM customers according to Fajri Rahman, BWM of Supervisor Al Kautsar HALMI, activities are carried out routinely and must be followed by every customer. In this activity the customer must not be late. HALMI is done to build an attitude and a sense of togetherness, commitment, consistency, and discipline. In addition, it also builds an attitude of solidarity, responsibility, and group collaboration through a joint responsibility system in the payment of loan installments. HALMI is carried out at rotating members' houses or by agreement. HALMI is an activity to provide guidance to KUMPI members and distribution of funding funds and payment of installments, group savings, tausiyah and business assistance. The installment payment for six customers who have received financing for the first time has been made. The financing installment at BWM is Rp. 25,000 per week with a period of 40 weeks. After that, the funding is disbursed for six customers on the second turn. When the installment payment process takes place, customers who attend together read Asmaul Husna. The contract that is applied in financing the BWM is qardh. In the first round of the financial ceiling is channeled to customers in the amount of Rp1,000,000. Customers repay 25,000 for 40 weeks or 20,000 for 50 weeks. It all depends on the agreement of group members. According to Devi Puspasari, Manager of BWM Mandiri Sakinah UNISA Yogyakarta, customers are charged an assistance fee of 3% per year. The same thing is also acknowledged by Fajri Laznas BSM Team. Rahman, Supervisor of BWM Akautsar Payakumbuh that customers are charged a fee in the form of a 3% assistance. But unlike BWM Alpansa which states that customers are charged an operational fee of 3%. This is conveyed by Luthfiatul Umami, Customer of BWM Alpansa Klaten. For customers who have already received financing, they will make the installment payments at weekly Halaqah HALMI. Phase I financing of Rp. 1,000, 23,000 installments for 50 weeks with details of Rp. 20,000 is the principal installment financing. consists of Rp. 600, - ujrah assistance and 2,400, - group savings used for joint responsibility or social money. So, the total customer installments for 50 weeks is Rp. 23,000 x 50 weeks= Rp. 1,150,000, with details of the principal repayments of Rp. 1, back to BWM, Rp. 120,000 returned to the group or customer, Rp. 30,000, - ujrah assistance. For the sake of joint responsibility and other social interests, the customer sets aside the amount of savings agreed upon by each group. Because in financing at BWM joint responsibility is a must. As explained by Eni Kartika Sari, Chairperson of BWM Almuna Krapyak Yogyakarta, if there is a group member who is unable to pay the installments that week, then all customer members will bear the installments of group members who are unable to pay the installments of joint responsibility funds are taken from group savings deposited by members of the KUMPI chairman. Based on the results of interviews with BWM managers, in reality there is a problematic customer caused by financial mismanagement or business customers who are experiencing problems such as customer desertion. In this case, the group is charged with overcoming it, so that the financing installments to BWM remain smooth. This model is a joint responsibility pattern in fiqh term known as ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 51 Bank Wakaf Mikro......................... kafalah. The kafalah agreement is an agreement between two parties where the first party bears the responsibility of the second party, to pay off this kafalah agreement a person who is unable to pay the debt is borne by another party to pay off his debt. The financing model carried out by BWM is a group-based model of empowering the poor. Although the financing is received by each customer for business development, each group member is responsible for paying the installments to the group. With a joint responsibility pattern known as kafalah in Islamic economics, each group member is mutually responsible for the payment of installment financing. If one person experiences difficulties in paying installment financing, then the other group members are responsible for paying the installments of the problematic members. This model has been applied by Muhammad Yunus with a pattern of social entrepreneurship at Grameen Bank in 1983 in Role of the Micro Waqf Bank on Community Economic Empowerment. Microfinance institutions are seen as an alternative method to overcome economic problems, especially the problem of poverty. As an Islamic microfinance institution, BWM is a financial institution that is oriented towards efforts to improve the welfare of members and the community. The Islamic microfinance institutions has a significant role in empowering economic society, becomes partner for Small and medium-sized enterprises with providing assistance and financing. Nurhayati, Social Entrepreneurship Muhammad Yunus Grameen Bank’ Jurnal Bisnis, Manajemen & Perbankan, 2. 1 2016, 31–48. Nur Indah Riwajanti, Islamic Microfinance as an Alternative for Poverty Alleviation A Survey’, Afro Eurasian Studies, 2013, 267. Lathif Rifqi, Community Empowerment through Islamic Microfinances Perceptions in Comparison’, in community economic empowerment around Islamic boarding schools. The role of BWM in empowering the economy of the community can be seen in the provision of training to prospective customers, distribution of funding and assistance conducted by BWM to customers who receive financing. a Providing Training to Prospective Customers Before BWM distributes funding funds to the public, the manager first provides guidance to prospective customers. The coaching program is carried out in the form of compulsory group training PWK conducted for five consecutive days. At this time the manager in every material given to prospective customers places great emphasis on the character of the customer in the form of discipline, trustworthiness, responsibility, and care for others. b Channeling Financing Islamic microfinance institutions or in this case BWM in prospering the community around the boarding school is to provide loans or financing for businesses and most importantly without asking for guarantees from them. Communities are relieved in terms of loans to improve their standard of living in entrepreneurship. In the provision of financing the criteria taken are productive poor people around the boarding school, meaning that people who are funded by BWM are people who have small-scale businesses such as fried food sellers, sewing, buying and selling goods online, selling cakes, laundry and etc. Shirkah Journal of Economics and Business, 2018, 67 . Jenita Jenita, Peran Lembaga Keuangan Mikro Syariah dalam Pemberdayaan Ekonomi Mdsyarakat Kecil Menengah’, Al-Masraf Jurnal Lembaga Keuangan dan Perbankan, 2017, 177–9 . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 52 Bank Wakaf Mikro......................... In addition, the purpose of establishing BWM is also to reduce poverty. People who borrow funds from BWM are used for venture capital that aims to improve their living standards. The purpose of the establishment was also to maximize the role of Islamic boarding schools in the productive empowerment program of the poor. To prosper the community, financial institutions are needed that provide convenience to the community. One way to prosper the community is by providing business capital loans to micro businesses. BWM as an Islamic microfinance institution LKMS has proven its role in realizing financial inclusion. Easy financing mechanism, as explained by Ningsih, customer of BWM UNISA Yogyakarta, administrative requirements are only a photocopy of ID card, photocopy of family card, submitting an application form signed by husband and wife, financing without collateral, financing patterns are carried out in the form of groups and joint responsibility by using the qardh contract. The process of empowerment at BWM Al Fithrah Wava Mandiri is to provide funding to the community around the boarding school. BWM provides a concrete example to the community in the economic empowerment of micro businesses. BWM al Fithrah Wava Mandiri Surabaya helps the development of micro businesses with qardh financing schemes. The alignments program of BWM Al Fithrah Wava Mandiri Surabaya is realized in the provision of group-based financing and business assistance programs with low yields equivalent to 3% per year and without collateral. The example of customer of BWM Al Fithrah Wava Mandiri Surabaya is Harsini, a businessman of cassava chips and banana chips, starting from the business carried out with her husband. Thanks to funding from BWM, her business has increased, now she has several Besse Wediawati, Nury Effendi, Aldrin Herwany, Dian Masyita, Sustainability Of Islamic Microfinance In employees. Because the purpose of BWM to conduct empowerment programs is to improve the living standards of microbusiness people and to help them with unsecured loans with a margin of 3% per year. c Assisting customers who receive financing In the community empowerment program, BWM uses a mentoring model through the Weekly Halaqah HALMI. Assistance to customers who receive financing is done in the form of Islamic religious guidance, household economic management, and business development guidance. As explained by Fajri Rahman, supervisor of BWM Alkautsar Payakumbuh in HALMI activities, customers are given guidance in the form of Islamic spiritual material, family economic management and business improvement. These three materials are directly given by BWM supervisors. Islamic spiritual guidance is the most material given to customers in each HALMI. Supervisors also receive customer consultations regarding business problem solving and business improvement. If the customer needs more intensive consultation, the customer is given the opportunity to consult with the BWM Secretary who is more knowledgeable in economics and business. Ahmad Chairuddin Saifuddin Zuhri al-Hadi Ilal Haq, Founder of BWM Alpansa Klaten, explains that the training is given directly by the supervisor or by bringing in external speakers, for example at the Weekly Halaqah Akbar. This great HALMI is done by BWM by presenting external sources, for example motivators, entrepreneurs, which are aimed at all BWM customers. In addition to channeling financing to the public, BWM Alpansa also provides assistance to customers through Compulsory Group Training PWK which is then followed by HALMI activities. In Indonesia A Holistic Approach’, Academy of Strategic Management Journal , 17. 3 2018, 196. ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 53 Bank Wakaf Mikro......................... addition, BWM Alpansa provides regular assistance on business development by bringing in related speakers through Islamic boarding school activities. BWM Denanyar Sumber Barokah Jombang as one of the Islamic microfinance institutions LKMS has since proven its role in realizing financial inclusion. Similar to other BWMs, BWM Sumber Barokah Denanyar Jombang also distributes funding to micro businesses. As explained by Puguh, BWM Manager Sumber Barokah Denanyar Jombang Market segment of BWM is productive poor people and the majority of its customers are women who have micro businesses. The microfinance has a positive impact on economic empowerment of women who are micro entrepreneurs are able to help the family economy, especially helping the husband in providing for their family. The amount of funding provided by BWM is in accordance with the customer's ability to manage the funds and the customer's ability to pay the installments. With financing of Rp1,000,000 , they are able to pay installments at BWM in the amount of Rp20, for 50 weeks paid at HALMI and the payment period. 20,000 principal installments, 600 margins for operations. This installment amount according to the customer does not burden them. Meanwhile, the role of BWM Al Fithrah Wava Mandiri in empowering the productive poor around the Al Fithrah Kedinding Islamic Boarding School is to provide capital loans and guidance. The form of guidance carried out is guidance on family financial management, religious education and business development. The assistance provided is in the form of three things, namely assistance through the provision of religious knowledge, household financial Mohammad Mafizur Rahman, Rasheda Khanam, and Son Nghiem, The Effects of Microfinance on Women’s Empowerment New Evidence from Bangladesh’, International Journal of Social Economics, 21. 1 management and customer business development, namely a. The Improvement of Customer Business In assistance related to increasing customer business, entrepreneurship development assistance is provided through mentoring and entrepreneurial assistance such as marketing managerial, bookkeeping training, display training and services, as well as capital access training and business expansion. Based on the explanation of Devi Puspitas Sari, Manager of BWM of Aisyiyah University in Yogyakarta, this activity is filled by professional presenters such as successful entrepreneurs who are invited by BWM, as well as from supervisors of BWM to directly provide assistance such as guidance on packaging of food products, improving product quality for example tips reducing oil content of fried products and the like is done by supervisor of BWM Aisyiyah University Yogyakarta. In addition, it also helps facilitate the marketing of customer products at certain events such as seminars and exhibitions. b. Household Financial Management BWM provides family coaching assistance so that a prosperous family can be realized. The assistance provided is about managing family finances, communication between families, and so on. Members in one HALMI group also give each other skills. For example, there is one member who has the ability to knit, the member then shares her knowledge with other members. Sharing knowledge and experiences between members is carried out after the main HALMI study program, for example members who previously only guarded the shop, now get a new busy life by making knits with the effect of increasing income. As conducted by BWM Bank Wakaf Alfitrah Kedinding Surabaya, it provides household guidance and household 2017, 342 . Izzani Ulfi, Empowering Women Through Islamic Microfinance Experience of BMT Beringharjo’, JEBI Jurnal Ekonomi dan Bisnis Islam, 2018, 89–101. ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 54 Bank Wakaf Mikro......................... finance management to its customers. The same thing is recognized by Ahmad Dawwam Anwar, Manager of BWM Tebuireng Mitra Sejahtera Jombang in providing household financial management to his customers. c. Spiritual Formation The meaning of spirituality itself increases the height of diversity that exists in HALMI members. In this case, it is filled with religious studies which have brought a number of religious teachers from Islamic Boarding Schools. The material discussed is about religion such as worship, alms, educating children, and so forth. According to Aisyah, Supervisor of BWM Al-Fitrah Wava Mandiri Kedinding Surabaya, the mentoring activity carried out by BWM Al Fithrah in accordance with the purpose of the establishment of BWM is to prosper the community around the boarding school by providing assistance in the form of three things assistance through the provision of religious knowledge, financial management household and business development for BWM customers, said Ali Hamdan, supervisor of BWM al Fithrah, Surabaya. d. Business Development Consultancy BWM customers are given the opportunity by BWM managers to consult about business development. Eni Kartika Sari, chairman of BWM al-Muna Berkah Mandiri Krapyak Yogyakarta said that customers can come to the BWM office to consult about business development. BWM also facilitates customers to market customer products online by guiding customers to create online trading accounts, either through Instagram, Facebook and WhatsApp. In addition, waqf banks also facilitate customers to sell their products at certain events. For the program assistance customer, household financial management and business development, there is an evidence to suggest Abubakar Sadiq Usman Rosmaini Tasmin, The Role of Islamic Micro-Finance in Enhancing that Islamic micro-finance has a comprehensive approach towards human empowerment, leading to human development in Muslim obtained from BWM affects the increase in production and sales of businesses that are cultivated by customers. As experienced by BWM customer who is involved in the eel cultivation business, he is usually only able to produce 10kg of eels before there is financing, now after being able to finance, the production results to be 15-20kg of eels resulting in an increase of about 10%. With the increase in production, this will increase sales. This situation certainly affects income, as recognized by Lina, customer of BWM Yogyakarta Aisyiyah University. She experienced an increase in income because the amount of production increased, the increase was approximately about 10% of the original income. This situation affects the increase in economic conditions when income and profits rise, the economic conditions can be better. According to her, there was an increase of about 10% from before, although it was not significant, about more than 10% because it was only Rp1,000, From the example above it appears that the presence of BWM has been able to implement the direction of the development of Islamic finance in Indonesia, namely supporting efforts to increase the distribution of social welfare and address inequality in national development. The same situation was also felt by BWM AlPansa customer, Maryoto traveling vegetable trader, he received financial assistance from BWM Alpansa, he used it to increase his business capital in trading vegetables around. Funding funds provided by BWM Al-Pansa can increase the volume of vegetable sales, so that the income increases, but not yet significant because the financing provided is only to Human Development in Muslim Countries’, Journal of Islamic Finance, 2016, 053 – 062. ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 55 Bank Wakaf Mikro......................... Even though the empowerment program conducted by BWM is felt to be insignificant by customers, empowering micro businesses as an objective of community empowerment programs around Islamic boarding schools through Islamic Microfinance Institutions conducted by BWM can enable and empower communities that have been economically powerless. Cholipah, customer of BWM al-Mansur Barokahing Gusti Klaten, has a laundry business. Within a day she can receive 5-10 KG. Cholipah is a customer who has entered the second phase with a loan of Rp1,500,000 and the installment every week is Rp. 37,500. Cholipah feels very fortunate to be funded by BWM because previously she borrowed from loan sharks. While in BWM Denanyar Jombang, loans are given without interest. A similar situation is also directed at customers of BWM Tebuireng Mitra Sejahtera Jombang. As emphasized by Ahmad Dawwam, Manager of BWM that to disburse financing to customers, a feasibility test is conducted first by ensuring that these customers are not being overshadowed by loan sharks. He stressed to prospective customers that financing funds should not be paid to pay off debts to loan sharks. Funding funds must be used for business. The financing program provided to customers using the group pattern with existing provisions is starting from the requirements of group members consisting of 15 to 25 people in large groups called HALMI. According to the Chairperson of KUMPI, this kind of activity can be a bond of friendship among KUMPI members, strengthen friendship, and establish closer kinship. So it's not just about getting funding, but there is also assistance, friendship, and studying religion. Funding provided by H. Yasmeen Sultana, M. Abdul Jamal, and Dur-E. Najaf, Impact of Microfinance on Women Empowerment Through Poverty Alleviation An Assessment of Socio- Economic Conditions in Chennai BWM can help increase customer business. As acknowledged by customer of BWM al-Fithrah Wafa Mandiri Kedinding Surabaya, Siti Aminah, since becoming a micro waqf bank customer, her business has been greatly helped, now the results have improved. In addition, it can also interact with other members and increase religious knowledge. BWM Denanyar Jombang has 300 customers. These BWM market segments are all female because women can be invited to attend weekly meetings in the weekly Halaqah which is a routine activity that focuses on the economic empowerment of businesses around Islamic boarding schools. Women are also seen as better able to manage finances. With financial assistance of only it is proven that women can develop their businesses. Customers feel the increase in business and strong friendship ties between members. As acknowledged by customer of BWM Sumber Barokah Jombang, Nur Hayati, the owner of a grocery shop. She has a warung business that has been running for 5 years. Nurhayati is the chairman of KUMPI BWM who is one of the customers who received financing at BWM Denanyar Sumber Barokah Jombang in the third stage that received financing. Applying for funding to BWM is to increase business capital even though not much loan funds are provided but at least the funds can be used to increase screen printing business, said Luthfiatul Umami, customer of BWM AlPansa. The financing model undertaken by BWM is no different from the financing model that was carried out by Muhammad Yunus in Bangladesh in 1976-1979. The empowerment program conducted by the Doctor of Philosophy Vanderbilt University graduate in Tennessee, United States of America founded the Grameen Bank by providing group-based City of Tamil Nadu’, Asian Journal For Poverty Studies AJPS, 2017, 181 . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 56 Bank Wakaf Mikro......................... microcredit to poor people who have businesses without collateral. Muhammad Yunus programmed each loan applicant to form a group of five people. Group members cannot borrow simultaneously, but must take turns. Other members can only borrow if the member who borrowed first can prove discipline and honesty in paying installments. In addition, in his empowerment program, Muhammad Yunus applied a joint responsibility mechanism. In this mechanism, if a group member is in a condition of not being able to pay installments, other members will joint venture to pay the installments of members who are experiencing difficulties. Every loan can only be used for productive purposes or to support a business. Mit Ghramr Bank which he founded is for small business loans where 97% of his customers are success of Grameen Bank in developing microbusinesses lies in its efforts to utilize and develop social capital to encourage and guarantee the microfinance business. Social capital in question is the values and norms, trust and social networks that support cooperation to achieve certain economic goals. This social capital is an advantage for Bank Wakaf Mikro in empowering communities around the boarding school. Conclusion Bank Wakaf Mikro BWM is an Islamic Microfinance Institution LKMS incorporated as a cooperative. The operation of BWM is to provide funding and assistance with financing with the main market segments of the productive potential poor people around the boarding schools. Loans or financing uses a group approach with a joint responsibility system. The roles of BWM in community Md. Ashraful Khan, Microcredit And Grameen Bank A View From The Grassroots’, International Journal of Current Research, 8. 1 2016, 41387–95. Muhammad Yunus, “The Grameen Bank,” Scientific American, 281. 5 2015, 114–19. economic empowerment are providing the training to prospective customers, channeling financing to customers who pass the group feasibility test and providing assistance to customers who receive financing through weekly halaqah activities. The investment program conducted by BWM runs in accordance with BWM's establishment, which is to improve the welfare of the community. It can be seen from the implementation of the BWM funding and assistance program to customers that have an economic impact in the form of increased production and increased customer income, although the increase has not been significant which is caused by the small amount of financing received by customers. In addition, this program can free the community from loan sharks. Empowering micro businesses as the goal of community empowerment programs around Islamic boarding schools through Islamic Microfinance Institutions conducted by BWM can enable and empower the community economically. References Books Al-Baihaqi, Abu Bakar Ahmad ibn al-Husain ibn Ali, Sunan Al-Kubra, Juz 2 Kairo Majelis Dairah al-Maarif al-Nizhamiyahm, 1344 H. Arikunto, Suharsimi, Prosedur Penelitian Suatu Pendekatan Praktek, Edisi Revisi Jakarta Rineka Cipta, 2010. Laznas BSM Team, SOP & SOM Standar Operasional Prosedure dan Management Untuk LKM Syariah-Bank Wakaf Mikro’, Jakarta Laznas BSM, 2017. Moleong, Lexy, Metodologi Penelitian Kualitatif Jakarta Rosda Karya, 2004. Muhammad Adlin Sila, Lembaga Keuangan Mikro dan Pengentasan Kemiskinan Kasus Lumbung Pitih Nagari di Padang’, Masyarakat Jurnal Sosiologi, 2. 2 2014, 1–19. . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 57 Bank Wakaf Mikro......................... Rozalinda, Fiqh Ekonomi Syariah Prinsip Dan Implementasinya Pada Sektor Keuangan Syariah, 1st ed. Jakarta Raja Grafindo Persada, 2016. Sugiono, Metode Penelitian Bisnis Bandung Alvabeta, 1999. Journals Disemadi, Hari Sutra and Kholis Roisah, Kebijakan Model Bisnis Bank Wakaf Mikro Sebagai Solusi Pemberdayaan Ekonomi Masyarakat’, Law Reform 2019, 77. Jenita Jenita, Peran Lembaga Keuangan Mikro Syariah dalam Pemberdayaan Ekonomi Mdsyarakat Kecil Menengah’, Al-Masraf Jurnal Lembaga Keuangan dan Perbankan, 2017, 177 . Kantun, Agusti Sri, Sukidin, The Role of Islamic Boarding School on the Economic Empowerment of the Society a Case Study at Islamic Boarding School Salafiyah Syafi’iyah Banyuputih Situbondo’, International Journal of Research in Humanities and Social Studies, 2019, 56–62. Khan, Md. Ashraful, Microcredit And Grameen Bank A View From The Grassroots’, International Journal of Current Research, 8. 1 2016, 41387–95. Nadzir, Mohammad, Membangun Pemberdayaan Ekonomi di Pesantren’, Economica Jurnal Ekonomi Islam, Vol. 2016, 37 . Ningsih, Tirta Rahayu, Pemberdayaan Ekonomi Pesantren Melalui Pengembangan Sumber Daya Lokal’, Lembaran Masyarakat Jurnal Pengembangan Masyarakat Islam, 3. 1 2017, 57. Nurhayati, Social Entrepreneurship Muhammad Yunus Grameen Bank’ Jurnal Bisnis, Manajemen & Perbankan, 2. 1 2016, 31–48. Rahman, Mohammad Mafizur, Rasheda Khanam, and Son Nghiem, The Effects of Microfinance on Women’s Empowerment New Evidence from Bangladesh’, International Journal of Social Economics, 21. 1 2017, 342 . Rahman, Rashidah Abdul, Soheil Kazemian, Sustainability of Islamic Microfinance Institutions through Community Development’, International Business Research, 2015, 196–207. Rifqi, Lathif, Community Empowerment through Islamic Microfinances Perceptions in Comparison’, Shirkah Journal of Economics and Business, 2018, 67. Riwajanti, Nur Indah, Islamic Microfinance as an Alternative for Poverty Alleviation A Survey’, Afro Eurasian Studies, 2013, 267. Rozalinda, Peran Baitul Mal Wa Tamwil BMT Taqwa Muhammadiyah dalam Membebaskan Masyarakat dari Rentenir di Kota Padang’, Inferensi, 2013, 513 . Sadiq, Abubakar Usman, Rosmaini Tasmin, The Role of Islamic Micro-Finance in Enhancing Human Development in Muslim Countries’, Journal of Islamic Finance, 2016, 053 – 062. Sila, Muhammad Adlin, Lembaga Keuangan Mikro dan Pengentasan Kemiskinan Kasus Lumbung Pitih Nagari di Padang’, Masyarakat Jurnal Sosiologi, 2. 2 2014, 1–19. . Sultana, H. Yasmeen, M. Abdul Jamal, and Dur-E. Najaf, Impact of Microfinance on Women Empowerment Through Poverty Alleviation An Assessment of Socio- Economic Conditions in Chennai City of Tamil Nadu’, Asian Journal For Poverty Studies AJPS, 2017, 181 . ISLAM REALITAS Journal of Islamic & Social Studies Vol. 6, No. 1, January-June 2020 Rozalinda & Nurhasnah 58 Bank Wakaf Mikro......................... Ulfi, Izzani, Empowering Women Through Islamic Microfinance Experience of BMT Beringharjo’, JEBI Jurnal Ekonomi dan Bisnis Islam, 2018, 89–101. Wediawati, Besse, Nury Effendi, Aldrin Herwany, Dian Masyita, Sustainability Of Islamic Microfinance In Indonesia A Holistic Approach’, Academy of Strategic Management Journal , 17. 3 2018, 196. Yunus, Muhammad, “The Grameen Bank,” Scientific American, 281. 5 2015, 114–19. Other resources Faujiah Ani, Peran Bank Wakaf Mikro Dalam Upaya Memperkuat Ekonomi Kerakyatan Report, Harjanto, Setyo Aji, OJK Bentuk Bank Wakaf Mikro Untuk Sasar Masyarakat Bawah’ Ekonomi, accessed December 12, 2019, -bank-wakaf-mikro-untuk-sasar masyarakat-bawah Media Indonesia com developer, 20 Bank Wakaf Mikro Berdayakan Pesantren’, Media Indonesia, March 10, 2018, . Nursalikah, Ani, OJK Pembentukan Bank Wakaf Mikro Butuh Rp 8 Miliar’, Republika, March 15, 2018. Rossiana, Gita, Bank Wakaf Mikro Bukan Bank, Justru Lembaga Non Bank Syariah, CNBC Indonesia, accessed December 11, 2019, . . Winda FitriThe emergence of conventional financial institutions before sharia financial institutions affects the development of the two financial institutions to be different. Another factor is the public's cynicism or skepticism towards Islamic financial institutions which assume that the two financial institutions are the same. Thus, the purpose of this study was to analyze the implementation of sharia compliance policies as an effort to improve the development of Islamic financial institutions and consumer protection in Indonesia. This research focused on the Micro Waqf Bank as a Micro Financial Institution that applies sharia principles using statutory and conceptual approaches. In Indonesia, the sharia compliance policy of the Micro Waqf Bank has been regulated in the laws and regulations related to Micro Financial Institutions. The implementation of sharia unity is an effort to reduce cynicism in Islamic financial institutions and to provide protection to consumers' special rights in the form of spiritual rights that every Muslim has to carry out his religion perfectly kaffah. Sharia compliance policy is the result of the transformation of the DSN-MUI Fatwa into the form of legislation to make it more binding and applicable in the business activities of Micro Waqf Bank. Izzani UlfiThis study aims to analyze the benefits of empowering women program through Islamic microfinance program by focusing on the case of Baitulmal wat Tamwil BMT in Beringharjo, Indonesia. It is expected to fill the gap in the literature since most of the current studies have been focusing on conventional microfinance rather than Islamic microfinance. This study used primary data collected by interviewing participants of the Islamic microfinance program offered by the BMT. The Qualitative Content Analysis method has been used to extend the conceptual theoretical framework and give wider results description that could not be captured by the quantitative approach. The result shows that there were improvements in various socio-economic aspects of the participants such as higher income and expenditure, and more involvements in community activities, decision making and children’s education. While the focus of this study is only limited to the case of BMT Beringharjo in Jogjakarta, Indonesia, the findings from this study can be generalized and would contribute towards further improvements of future women empowerment programs throughout the globe. Besse WediawatiThis study aims to address the sustainability issue of Islamic Micro-Finance Institutions IMFIs in Indonesia. Previous researches on IMFI sustainability generally viewed the financial and social or the spiritual aspect as segregated elements. There is hardly any empirical investigation that integrated these three aspects in an effort to achieve sustainability. Thus, this research is expected to fill the gap by proposing a holistic approach for achieving IMFI sustainability. This study used survey method on 98 units of sharia cooperatives/Baitul Maal Wattamwil BMTs using a structured questionnaires based on Likert scale of 5 points. The previous holistic approach was developed based on the literature review and the responses of IMFI's experts. Partial least square path modeling has been adopted to examine the relationship among the constructs. The results show that financial, social and spiritual intermediation has a positively significant effect on IMFI's sustainability in Indonesia. These results also show that IMFI's sustainability problem can be overcome by applying holistic approach. The study is focused on Islamic Micro Finance Institution IMFI. The future study is expected to observe the impact of this holistic approach on the lives of the poor and on the performance of micro-enterprises as beneficiaries of IMFI. This study is the first empirical one to examine the sustainability of IMFI using a holistic approach. It also provides new contribution to the IMFI's intermediary concept from the double bottom line-as known so far-has become a triple mission of The purpose of this paper is to examine the effects of microcredit on women’s empowerment in rural Bangladesh using the latest primary data. Design/methodology/approach Primary data have been collected by a household survey in the four districts of Bangladesh. Logistic regression is used to estimate the odd of improving women empowerment after participating in microfinance. Findings The results show positive impacts of microfinance on most of the selected indicators for women’s empowerment. Research limitations/implications Lack of control groups and baseline data are the main limitation of this research. Future research can address this issue by selecting institutions with baseline data or control groups. Practical implications The findings of the study can help policy makers to adopt appropriate policies that integrate empowerment in development projects with women. Social implications The results of this research could encourage more women to participate in microfinance activities and development projects. Originality/value This research provides the most updated data from a primary survey in Bangladesh. The authors also mitigate the possible selection biases by using a fixed-effects estimator. Muhammad SilaThis study explores the advent of microfinance institution that has been an important development in recent years. Through case study on one microfinance institution namely lumbung pitih nagari located in Padang, West Sumatra, Indonesia, this study found that the existence of the micro credit institute has been influenced by several factors such as state regulations. In 1997, the central bank of Indonesia BI carried out regulatory reforms in order to reduce the risk of bank failures. This regulation in fact has weakened the role of microfinance institutions in giving financial services to small-medium enterprises SMEs. However, in the reformation era, many local microfinance institutions emerge as the Ministry of Cooperation and Small-Medium Enterprises has officially given support for the betterment of SMEs through soft loan mechanism. LPN has been one of its kind which is able to run profitably and at the same time to facilitate credit for SMEs in the region. Key words finance and micro credit, lumbung pitih nagari, social capital, nagari. Md. Ashraful Islam KhanThe growing attention has been given for rural development during past two decades in most of the developing countries over the world. This is because of majority peoples live in rural areas where problems of poverty, inequality, unemployment etc. are increasing rapidly. Like other developing countries, Government of Bangladesh has given priority to the development of rural peoples. Beside Government, non-governmental organizations are also playing an important role in rural developmental activities. However, Grameen bank, a leading microcredit organization, that provides micro loan to the poor women for self-employment, and the Nobel laureate Yunus have become the subject to talk in home and abroad from last few years. This paper aims to figure out the microcredit and rural development issues through the opinion of rural people based on the Grameen bank and Dr. Muhammod Yunus dilemma. Rozalinda RozalindaThis research was intended to know any factors that influence people using usurer and how did the BMT Taqwa Muhammadiyah helped people free from usurer in Padang. This research applying descriptive qualitative technique. The finding of this research showed that people were still using usurer in overcoming their financial problems due to 1 emergency need on business assistances, 2 quick process, simple procedure and shortherm paybak periode, 3 lack of bank and non bank access 4 they do not have any information of existing BMT, 5 depleted concern on religious believe on leaving excessive interest. Moreover the finding also found that BMT Taqwa Muhammadiyah had not yet provided significant financial assistance toward DisemadiHari SutraKholis RoisahJournals Disemadi, Hari Sutra and Kholis Roisah, 'Kebijakan Model Bisnis Bank Wakaf Mikro Sebagai Solusi Pemberdayaan Ekonomi Masyarakat', Law Reform 2019, JenitaJenita Jenita, 'Peran Lembaga Keuangan Mikro Syariah dalam Pemberdayaan Ekonomi Mdsyarakat Kecil Menengah', Al-Masraf Jurnal Lembaga Keuangan dan Perbankan, 2017, 177 .The Role of Islamic Boarding School on the Economic Empowerment of the Society a Case Study at Islamic Boarding School Salafiyah Syafi'iyah Banyuputih SitubondoAgusti KantunSriSukidinKantun, Agusti Sri, Sukidin, 'The Role of Islamic Boarding School on the Economic Empowerment of the Society a Case Study at Islamic Boarding School Salafiyah Syafi'iyah Banyuputih Situbondo', International Journal of Research in Humanities and Social Studies, 2019, 56-62. Surabaya - Presiden Joko Widodo Jokowi meluncurkan program bank wakaf mikro saat kunjungan ke Ponpes As Salafi Al Fithrah Surabaya, Jawa Timur Jatim. Bank Wakaf diluncurkan untuk membantu perekonomian."Saya berbahagia sekali bisa membuka peluncuran program bank wakaf mikro di Ponpes As Salafi Al Fithrah. Untuk apa bank wakaf mikro didirikan? Pertama, saya juga ingin ngurus yang gede-gede, saya juga ingin ngurus yang kecil-kecil," ujar Jokowi di Ponpes As Salafi Al Fithrah, Surabaya, Jatim, Jumat 9/3/2018.Jokowi menjelaskan, pemerintah membentuk bank wakaf yang fungsinya memberikan fasilitas bagi para wirausaha di pondok pesantren. Bagi yang ingin memanfaatkan fasilitas pinjaman hanya dikenakan biaya administrasi 2% tanpa adanya bunga. "Bank wakaf harus bisa selesaikan masalah yang tak bisa diselesaikan bank besar. Karena di bank kalau pinjam harus pakai agunan. Kalau bank wakaf mikro dikenakan biaya administrasi 2,5 persen per tahun. Kalau mau pinjam Rp 2,5 juta boleh untuk bangun usaha," jelas juga menerangkan alasan mendirikan bank mikro di pesantren. Alasannya, untuk melatih para santri belajar perbankan."Kenapa di pesantren? Karena kita ingin para santri belajar mengelola secara profesional perbankan. Insya Allah ini akan semakin besar, ekonomi dapat berjalan lebih baik," tuturnya. dkp/hns 403 ERROR Request blocked. We can't connect to the server for this app or website at this time. There might be too much traffic or a configuration error. Try again later, or contact the app or website owner. If you provide content to customers through CloudFront, you can find steps to troubleshoot and help prevent this error by reviewing the CloudFront documentation. Generated by cloudfront CloudFront Request ID mFsR3x4PPjjCi3wbCIJ-2eoDQQZqYNR7cFKeviybt-ZzPeard_bHpQ==

bank wakaf mikro surabaya