Waqfbank has an important role in the framework of convenience and community empowerment. However, research on waqf banks is still limited. This research aims to map the development of research on waqf banks. Using bibliometric analysis of articles about waqf banks on Google Schoolar with the help of Publish or Perish software.
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
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Bacajuga : Polrestabes Surabaya Siapkan 37 Kamera Tilang Elektronik. Danamon Syariah menjalin kerja sama dengan beberapa mitra Nazhir diantaranya Wakaf Al Azhar, ZISWAF Dompet Dhuafa, Daarut Tauhid Perduli, dan Lembaga Wakaf & Pertahanan Nahdatul Ulama (LWPNU). (JM01) Penelitian ini bertujuan untuk mengetahui kinerja Bank Wakaf Mikro BWM sebagai lembaga pembiayaan sejak didirikan pada 2017 hingga saat ini. Penelitian ini termasuk penelitian kepustakaan dengan metode systematic literature review SLR. Metode SLR digunakan untuk mengumpulkan, mengidentifikasi, menganalisa, bahkan melakukan telaah kritis terhadap sejumlah riset dengan bidang topik yang menarik, dengan pertanyaan penelitian yang relevan. Sumber data diperoleh dari database google, google scholar dan Garuda, yakni berupa penelitian dalam bentuk skripsi dan publikasi jurnal. Hasil dari penelitian ini terdapat dua bentuk apresiasi, yaitu Peran BWM terhadap pemberdayaan UMKM dan peran BWM terhadap masyarakat miskin. Sebanyak 14 penelitian memberikan apresiasi kepada BWM, yakni masyarakat dapat mengembangkan usahanya kembali dengan modal dari BWM. Terdapat empat aspek yang bisa di evaluasi yaitu 1. Kurangnya jumlah sumber daya manusia, 2. Pendampingan usaha terhadap nasabah, 3. Sosialisasi terhadap nasabah, 4. Sosialisasi oleh pemerintah kepada masyarakat. Dari penelitian ini, dapat disimpulkan bahwa perlu ditingkatkan jumlah pengelola BWM agar dapat memberikan pendampingan usaha lebih maksimal serta melakukan sosialisasi edukasi mengenai bank wakaf mikro. Discover the world's research25+ million members160+ million publication billion citationsJoin for free DOI Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review Fauzul Hanif Noor Athief1, Darlin Rizki2, Arum Pratwindya3 1, 3 Universitas Muhammadiyah Surakarta, Indonesia 2 Universitas Gadjah Mada, Indonesia Email Abstract This study aims to determine the performance of the Micro Waqf Bank BWM as a financing institution since its establishment in 2017 until now. This research includes literature research with a systematic literature review SLR method. The SLR method is used to collect, identify, analyze, and even conduct a critical study of a number of researches with interesting topic areas, with relevant research questions. Sources of data were obtained from the Google, Google Scholar and Garuda databases, namely in the form of research in the form of thesis and journal publications. The results of this study have two forms of appreciation, namely the function of BWM in empowering UMKM and the function of BWM for the poor. There are 14 studies that give appreciation to BWM, namely that the community can develop their business again with capital from BWM. There are four aspects that can be evaluated, namely 1. Lack of human resources, 2. Business assistance to customers, 3. Socialization to customers, 4. Socialization by the government to the community. From this study, it can be concluded that it is necessary to increase the number of BWM managers so that they can provide maximum business assistance and conduct educational socialization about micro waqf banks. Keywords Micro Waqf Bank, Appreciation, Evaluation, Performance Abstrak Penelitian ini bertujuan untuk mengetahui kinerja Bank Wakaf Mikro BWM sebagai lembaga pembiayaan sejak didirikan pada 2017 hingga saat ini. Penelitian ini termasuk penelitian kepustakaan dengan metode systematic literature review SLR. Metode SLR digunakan untuk mengumpulkan, mengidentifikasi, menganalisa, bahkan melakukan telaah kritis terhadap sejumlah riset dengan bidang topik yang menarik, dengan pertanyaan penelitian yang relevan. Sumber data diperoleh dari database google, google scholar dan Garuda, yakni berupa penelitian dalam bentuk skripsi dan publikasi jurnal. Hasil dari penelitian ini terdapat dua bentuk apresiasi, yaitu Peran BWM terhadap pemberdayaan UMKM dan peran BWM terhadap masyarakat miskin. Sebanyak 14 penelitian memberikan apresiasi kepada BWM, yakni masyarakat dapat mengembangkan usahanya kembali dengan modal dari BWM. Terdapat empat aspek yang bisa di evaluasi yaitu 1. Kurangnya jumlah sumber daya manusia, 2. Pendampingan usaha terhadap nasabah, 3. Sosialisasi terhadap nasabah, 4. Sosialisasi oleh pemerintah kepada masyarakat. Dari penelitian ini, dapat disimpulkan bahwa perlu ditingkatkan jumlah pengelola BWM agar dapat memberikan pendampingan usaha lebih maksimal serta melakukan sosialisasi edukasi mengenai bank wakaf mikro. Kata Kunci Bank Wakaf Mikro, Apresiasi, Evaluasi, Kinerja BWM. Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 205 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 PENDAHULUAN Mewujudkan pertumbuhan ekonomi merupakan suatu harapan bagi setiap Negara di dunia. Jika dilihat melalui analisis mikro, capaian pertumbuhan ekonomi suatu negara bisa dilihat melalui pendapatan nasional riil yang diraih oleh suatu dalam hal bertambahnya hasil produksi dan pendapatan. Di tengah kondisi saat ini, krisis ekonomi global tengah dirasakan oleh sebagian besar negara di dunia, termasuk di antaranya adalah negara Indonesia. Pemulihan kondisi ekonomi dalam situasi apapun harus mengandalkan kedua sektor, baik itu pemerintah maupun swasta. Pemulihan tidak tercapai jika hanya ditopang salah satu sektor. Indonesia sendiri merupakan suatu negara yang berkembang di mana sedang pembangunan secara berencana dan begitu juga pengembangan secara bertahap sedang dilaksanakan. Dengan adanya pembangunan ini diharapkan agar tercapai pertumbuhan ekonomi yang melesat, sehingga dapat meningkatkan taraf hidup serta kesejahteraan seluruh rakyat terkhusus masyarakat ekonomi kecil dan menengah di Indonesia. Salah satu kegiatan penunjang dalam membantu meningkatkan taraf hidup masyarakat adalah dengan adanya kegiatan UMKM. Keberadaan UMKM sangat bermanfaat sehingga wujudnya tidak bisa dihindarkan ataupun dihapuskan dari infrastruktur bangsa ini. Hal itu karena keberadaan UMKM sangat membatu pendistribusian pendapatan masyarakat serta memperlancar sirkulasi ekonomi. UMKM juga mampu membantu mengurangi angka pengangguran dikarenakan wujud UMKM membantu menyerap tenaga kerja dalam skala besar. Jika melihat data yang ada, justru kebanyakan tenaga kerja diserap oleh UMKM. Keberadaan UMKM di Indonesia sangat strategi mengingat bahwa hampir semua lapangan usaha mempunyai unsur UMKM yang merupakan mayoritas di dalamnya. Maka dari itu, penggerakan perekonomian melalui pengembangan UMKM merupakan langkat strategis yang pada akhirnya memberi kontribusi besar bagi masyarakat menengah ke bawah. Dalam melakukan pengembangan UMKM ini masih terdapat hambatan diantaranya dalam menambah permodalan baik untuk modal kerja maupun modal investasi yang mempengaruhi proses inovasi dan transformasi UMKM yang disebabkan adanya keterbatasan layanan, fasilitas keuangan dan akses terhadap informasi yang disediakan LKM. Hambatan UMKM tersebut menjadi peluang bagi banyak lembaga keuangan di Indonesia seperti BMT, BMI, Koperasi, BPRS, dan lain sebagainya. Lembaga-lembaga keuangan tersebut memang khusus melayani masyarakat menengah ke bawah yang tidak dijangkau oleh bank. Adanya kesulitan permodalan yang dihadapi UMKM menjadi lahan inovasi berbagai lembaga keuangan. Beberapa inovasi tersebut sudah ditawarkan mengikuti berupa fintech dengan berbagai jenisnya mengikuti perkembangan dunia digital yang didukung masifnya akses internet. Akan tetapi, pengguna muslim di Indonesia tidak Efrizal Syofyan Dewi Ernita, Syamsul Amar, Analisis Pertumbuhan Ekonomi, Investasi Dan Konsumsi Di Indonesia’, Kajian Ekonomi, 2013, 176. Renaldi Syahputra, Analisis Faktor-Faktor Yang Mempengaruhi Pertumbuhan Ekonomi Di Indonesia’, Jurnal Samudra Ekonomika, 2017, 183. Darlin Rizki, ZIS Zakat, Infaq And Alms Funds Management Methods In Improving The Quality Of Mustahiq Life In BAZNAS Karanganyar’, AL-FALAH Journal of Islamic Economics, 2021, 19–39 . Fauzul Hanif Noor Athief, Embedding Crowdfunding Structure in Islamic Venture Capital for SMEs Development’, Economica Jurnal Ekonomi Islam, 2019, 1–28 . Ainul Hayat Feni Dwi Anggaraeni, Imam Hardjanto, Pengembangan Usaha Mikro, Kecil, Dan Menengah UMKM Melalui Fasilitasi Pihak Eksternal Dan Potensi Internal’, Jurnal Administrasi Publik, 2017, 1286. Hartanto Deni Dwi Hartomo, Faktor-Faktor Yang Mempengaruhi UMKM Di Surakarta’, Jurnal Bisnis & Management, 2014, 19. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 206 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 seluruhnya menggunakan akses tersebut dikarenakan berbagai alasan. Maka dari itu peran lembaga keuangan yang non digital masih tetap relevan dan diperlukan untuk pengembangan UMKM dalam menjalankan usahanya. Di tengah sulitnya akses permodalan, pemerintah meresmikan Bank Wakaf Mikro BWM sebagai salah satu solusi. Kehadiran BWM ini menjadi jawaban bagi para pengusaha UMKM untuk membantu mereka terbebas dari jerat rentenir sambil tetap mampu memperpanjang napas bisnis mereka. Bank Wakaf Mikro sebagai sebuah lembaga keuangan mikro syariah lahir atas kerja sama berbagai pihak, di antaranya adalah Pemerintah, Lembaga Amil Zakat dan Otoritas Jasa Keuangan OJK. Bank Wakaf Mikro mempunyai status yang sangat berbeda dengan berbagai lembaga keuangan mikro lain atau badan wakaf lain yang sudah ada. BWM merupakan lembaga keuangan mikro syariah LKMS yang dikelola oleh masyarakat nazhir wakaf dengan dana yang bersumber dari masyarakat dan dikelola serta disalurkan oleh lembaga amil zakat nasional LAZNAS. Bank Wakaf Mikro merupakan Lembaga Keuangan Mikro Syariah yang didirikan atas izin Otoritas Jasa Keuangan OJK yang sudah ada di Indonesia sejak Oktober 2017 yang lalu. Lembaga keuangan mikro ini didirikan khusus untuk membantu pelaku UMKM sekitar pondok pesantren dalam memberdayakan dan mengembangkan usahanya melalui pembiayaan maupun dalam bentuk yang lainnya. Sehingga Bank Wakaf Mikro ini bertujuan untuk membantu masyarakat yang belum memiliki akses keuangan yang bersifat formal. Bank Wakaf Mikro yang hadir pada 2017 itu diyakini dapat menjadi katalis positif aspek inklusi keuangan masyarakat, terlebih bagi para pelaku UMKM untuk lebih mudah mendapat permodalan. Bank Wakaf Mikro bisa menjadi solusi pihak-pihak unbankable atau tidak mempunyai akses untuk mendapat bantuan dari bank. Biasanya memang pihak unbankable dinilai tidak mempunyai agunan yang cukup untuk menjadi penjamin berbagai fasilitas yang ada di perbankan. Selain itu, perbankan juga menerapkan bunga maupun margin murbahah yang bagi debitur UMKM jumlahnya terlalu besar. Di sisi lain, Bank Wakaf Mikro hanya mengenakan biaya untuk kebutuhan administrasi dan operasional sebesar 3% per tahun. Maka dari itu, pencarian fasilitas keuangan dengan nominal kecil bisa didapat masyarakat melalui bank wakaf mikro ini. Kemunculan Bank Wakaf Mikro ini mendapat perhatian bukan hanya dari pelaku UMKM, akan tetapi juga dari para akademisi. Sejak tahun 2017, terdapat banyak penelitian yang telah dilakukan oleh para akademisi untuk membedah lebih jauh berbagai aspek dari institusi keuangan mikro syariah ini. Aspek-aspek yang dibahas mencakup kontribusinya bagi UMKM, masyarakat miskin, masyarakat yang terjerat utang, dan lain sebagainya. Di sisi lain, tidak jarang peneliti yang menggali aspek terkait hal-hal yang perlu ditingkatkan oleh BWM. Sayangnya, keseluruhan penelitian tersebut sifatnya parsial dan terbatas dalam hal geografis. Kebanyakan dari penelitian sifatnya adalah studi kasus atas satu BWM saja sehingga hasilnya tidak bisa di generalisir. Maka dari itu, menjadi penting untuk membawakan suatu kajian komprehensif terkait performa BWM selama ini. Hal itu hanya bisa dilakukan dengan cara penelitian kualitatif dengan sumber data berupa artikel-artikel terdahulu. Pada riset ini peneliti akan menganalisa berbagai performa BWM baik yang perlu diapresiasi maupun yang bisa ditingkatkan. Hal itu dilakukan peneliti dengan cara melakukan apresiasi dan evaluasi berdasarkan artikel ilmiah Anissa Hakim Purwantini, Fauzul Hanif Noor Athief, and Faqiyatul Mariya Waharini, Indonesian Consumers’ Intention of Adopting Islamic Financial Technology Services’, Shirkah, 2020, 171–96 . Jamal Wiwoho, Peran Lembaga Keuangan Bank Dan Lembaga Keuangan Bukan Bank Dalam Memberikan Distribusi Keadilan Bagi Masyarakat’, Masalah-Masalah Hukum, 2014, 87–97 . Ani Faujiah, Bank Wakaf Mikro Dan Pengaruhnya Terhadap Inklusi Keuangan Pelaku Usaha Kecil Dan Mikro UKM’, 2018, 375. Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 207 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 yang telah selesai ditulis pada kurun waktu 2017-2021. Bab selanjutnya dari penelitian ini adalah studi literatur untuk menunjukkan aspek perbedaan riset ini dengan yang lain. Kemudian, dilanjutkan dengan gambaran umum BWM secara teoritis. Metodologi ditampilkan pada bagian berikutnya yang kemudian disusul dengan pembahasan dan hasil. Kesimpulan serta saran diletakkan di akhir penelitian ini. Studi Literatur Terdapat beberapa literature ilmiah yang secara khusus mengkaji kinerja Lembaga Wakaf Mikro sebagai penyedia modal dan pembiayaan bagi masyarakat usaha mikro, kecil dan menengah. Diantaranya ialah sebagai berikut Pertama, penelitian oleh Balqis & Sartono 2019 terkait BWM dan upaya pemberdayaan UMKM. Penelitian ini menggunakan pendekatan hukum empiris yang merupakan bagian dari metode kualitatif dengan hasil menunjukkan bahwa terdapat imbal hasil sebesar 3% tanpa menggunakan agunan apapun bagi kelompok binaan dari BWM. Atas dasar fakta tersebut, para peneliti menyatakan bahwa transaksi yang dilakukan oleh BWM sudah sesuai dengan nilai-nilai Syariah. Penelitian terkait BWM dalam koridor hukum Islam juga telah dilakukan akademisi lain yaitu oleh Arba’i 2019. Penelitian tersebut mendapati hasil yang menunjukan bahwasanya BWM yang diteliti telah memenuhi Kompilasi Hukum Islam KHI tentang wakaf termasuk unsur-unsurnya, syarat, fungsi, tujuan, benda wakaf, syarat-syarat nazir, hak dan kewajiban nazir, hingga keseluruhan tata caranya. Jika kedua penelitian tersebut lebih menekankan aspek hukumnya, maka ada juga penelitian lain yang lebih menekankan aspek peran BWM. Misalnya saja Aisyah 2019 yang mendapati bahwa sebuah BWM di Jawa Timur memiliki peran krusial sebagai agen sosial dalam pemberdayaan masyarakat yang termasuk di antaranya adalah penyaluran pembiayaan dan pendampingan masyarakat. Selain itu, dikarenakan BWM memang sebuah entitas yang menempel ke pondok, penelitian ini juga mendapati bahwa BWM membantu mengakselerasi peran dakwa pondok. Selain aspek peran yang sifatnya operasional, akademisi juga menaruh perhatian atas peran BWM dari sisi ekonomi-sosiologis. Hal itu dilakukan oleh Amri 2015 yang meneliti BWM di Yogyakarta dan menemukan bahwa terdapat peningkatan jumlah produksi oleh para warga binaan, peningkatan penjualan, kenaikan laba usaha, naiknya pendapatan usaha serta keseluruhan kondisi perekonomian yang semakin membaik. Hanya saja, penelitian ini memberi gambaran tambahan bahwa peningkatan yang didapatkan tersebut meskipun terasa sayangnya masih tidak signifikan. Salah satu penyebabnya bisa jadi adalah nominal pembiayaan yang dirasakan masih kecil dan perlu ditingkatkan. Hal ini senada dengan penelitian Medias 2017 yang mendapati bahwa wakaf uang pada Lembaga BWM yang ia teliti belum secara optimal melakukan penggunaan atas dana wakaf uang yang didapatkan. BWM belum mampu mengelola wakaf uang untuk kemudian dimanfaatkan guna peningkatan kondisi ekonomi dari 11 masyarakat yang menjadi binaan. Hal ini sangat disayangkan mengingat potensi wakaf uang yang besar tetapi jika tidak dibarengi dengan manajemen yang baik maka hanya akan berakhir sia-sia. Penelitian Amri 2015 memang menjadi sebuah temuan penting di mana peningkatan ekonomi belum signifikan. Akan tetapi, penelitian Faujiah 2018 memberi perspektif berbeda, yaitu lebih kepada usaha-usaha untuk memberikan akses keuangan kepada seluruh Wizna Gania Balqis and Tulus Sartono, Bank Wakaf Mikro Sebagai Sarana Pemberdayaan Pada Usaha Mikro, Kecil Dan Menengah’, Jurisdictie Jurnal Hukum Dan Syariah, 10, No. 2 2019, 215–17. Siti Aisyah, “Optimalisasi Peran Bank Wakaf Mikro dalam Pemberdayaan Ekonomi Pelaku Usaha Sekitar Pesantren di Jawa Timur,” Tesis, Surabaya Universitas Islam Negeri Sunan Ampel 2019 6. Syaiful Amri, Analisis Terhadap Efektivitas Pemberdayaan Ekonomi Umat Dan Sustainabilitas Bank Wakaf Mikro Almuna Berkah Mandiri Yogyakarta, Tesis, Yogyakarta Universitas Islam Negeri Sunan Kalijaga 2019 5. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 208 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 lapisan masyarakat tanpa batas, atau biasa disebut dengan inklusi keuangan. Penelitian tersebut mendapati bahwa memang keberadaan BWM menjadi jawaban akses keuangan bagi UMKM yang transaksinya dilakukan dengan berbagai jenis akad, termasuk di antaranya murabahah, musyarakah dan mudharabah. Penelitian ini diperkuat oleh Maadi 2018 bahwa selain inklusi keuangan, kehadiran BWM mempunyai karakteristik utama memang untuk pendampingan dan pengawalan masyarakat garis bawah. Maka dari itu, memang ditargetkan bahwa agar masyarakat bawah mempunyai semangat untuk terus berwirausaha dan berkemauan tinggi. Berdasarkan penelitian diatas, maka penelitian yang dilakukan oleh penulis memiliki perbedaan dengan penelitian yang sudah dijelaskan. Dalam penelitian ini, penulis menggunakan jenis penelitian studi pustaka Library Research dengan metode SLR Systematic Literature Review yang mengumpulkan seluruh literatur yang terkait BWM sejak didirikan hingga sekarang. Memberikan deskripsi yang argumentatif atas kinerja BWM selama periode tersebut, diuraikan dalam bentuk apresiasi menjalankan fungsi sebagai lembaga pembiayaan masyarakat mikro, capaian-capaian yang diperoleh dijadikan sebagai dasar informasi dalam menilai kinerja BWM baik itu sebagai badan penyelenggara pembiayaan atau badan pelatihan dan pembinaan kelompok usaha. Adapun tujuan penulisan ini adalah untuk mengetahui kelebihan dan kekurangan dari kinerja bank wakaf mikro. Studi Teoritis Wakaf memang mengalami perkembangan yang dinamis pada era modern ini sehingga wakaf tidak lagi hanya berbentuk aset fisik, tetapi bahkan hingga wakaf logo ataupun wakaf berbentuk kongsi. Salah satu bentuk wakaf yang saat ini menjadi fokus utama pemerintah adalah wakaf produktif yang seringkali diasosiasikan dengan wakaf uang. Tentunya manajemen wakaf produktif menjadi tantangan tertentu dan membutuhkan manajemen yang mumpuni, terlebih lagi jika aset yang diproduktifkan adalah uang sebagaimana yang ada di di BWM. BWM dalam tatanan infrastruktur keuangan di Indonesia, BWM masuk ke dalam kategori atau jenis lembaga non-bank. Maka dari itu, meskipun BWM ini diberi nama bank sebagai Labelnya, pada praktiknya BWM merupakan lembaga keuangan yang tidak menjalankan fungsi bank di mana terdapat deposito dari pihak ketiga serta penarikan uang deposito. Pemilihan nama bank wakaf dilakukan dengan harapan bahwa inti dana yang didapatkan lembaga tersebut tetap terjaga nilai pokoknya sambil tetap memberikan manfaat yang disebarkan di kalangan masyarakat bawah. Karakteristik BWM sendiri sebetulnya lebih mirip dengan lembaga keuangan modal ventura di mana lembaga keuangan tersebut mendapat suntikan dana yang kemudian disalurkan kepada berbagai bisnis yang Alan Suud Maadi, “Instrument Bank Wakaf Mikro Alternatif Ekonomi Pemberdayaan Pesantren,” 2018 449. Mochamad Firdaus Fajar Baharsyah and others, Waqf Logo as a Productive Waqf of the Digital Age in the Perspective of Maqashid Sharia’, Proceedings of the International Conference on Islamic and Muhammadiyah Studies ICIMS 2022, 2022, 354–60 ; Aldi Khusmufa Nur Iman, Faridatun Najiyah, and Munji Asshiddiqi, Unfolding the Possibility to Develop Share-Waqf in Indonesia through the Concepts, Opportunities & Challenges’, Journal of Islamic Economic Laws, 2021, 45–60 . Azhar Alam, Musliah Isnaini Rahmawati, and Aditya Nurrahman, Manajemen Wakaf Produktif Dan Tantangannya Di Majelis Wakaf Dan Kehartabendaan Pdm Surakarta’, Profetika Jurnal Studi Islam, 2021, 114–26 . Siska Lis Sulistiani, Muhammad Yunus, and Eva Misfah Bayuni, Peran Dan Legalitas Bank Wakaf Mikro Dalam Pengentasan Kemiskinan Berbasis Pesantren Di Indonesia The Role and Legality of Micro Waqf Bank in Pesantren Based Poverty Alleviation in Indonesia A . Pendahuluan Sosial Masyarakat Merupakan Sebuah Hal Yang Pent’, Jurnal Bimas Islam, 2019, 1–26. Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 209 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 membutuhkan. Sebagaimana diketahui, modal ventura juga tidak masuk dalam kategori lembaga keuangan non-bank. BWM sejak awal didirikannya memang dibidik untuk melekat kepada pesantren dan melayani masyarakat bawah yang kesulitan mendapat akses keuangan. Bank Wakaf Mikro sebagai institusi keuangan Islam maka harus mempunyai aspek legalitas yang kuat berdasarkan dalil. Pertama, Alquran telah menyebutkan pada QS Ali Imran 92 “Kamu tidak akan memperoleh kebajikan, sebelum kamu menginfakkan sebagian harta yang kamu cintai. Dan apa pun yang kamu infak kan, tentang hal itu sungguh, Allah Maha Mengetahui”. Dilengkapi juga dengan sebuah hadis riwayat Muslim no. 1621 yang berbunyi “Jika seseorang meninggal dunia, maka ter putuslah amalannya kecuali tiga perkara yaitu sedekah jariyah, ilmu yang dimanfaatkan, atau do’a anak yang sholeh.” Legalitas BWM maupun wakaf uang secara umum juga didukung oleh pendapat bahwa wakaf adalah suatu amal jariyah yang disyariatkan Islam. Wakaf sendiri telah menjadi sumber masa keemasan dan kegemilangan Islam di Era Abbasiyah. Sebelum Dinasti Turki Utsmani runtuh, wakaf juga telah menjadi salah satu lembaga keuangan dan ekonomi yang menjadi support bagi negara. Adapun berdasarkan kedudukan yuridis yang berada di Indonesia, maka aspek legalitas payung hukumnya juga harus kuat. Praktek wakaf sudah lama dilaksanakan oleh masyarakat Indonesia yang memeluk agama Islam, bahkan sejak sebelum merdeka. Maka dari itu, berbagai payung hukum telah lama dikeluarkan oleh pemerintah, di antaranya adalah Undang-undang yang mengatur terkait jalannya perwakafan di Indonesia, yaitu Undang-undang nomor 41 tahun 2004 tentang Wakaf. Selain regulasi tersebut, pemerintah juga telah melengkapinya dengan penetapan Peraturan Pemerintah 42/2006 terkait pelaksanaan dari UU 41/2004. Berbagai regulasi lain juga telah dikeluarkan pemerintah untuk menjamin ekosistem wakaf di Indonesia terjaga dengan baik. METODOLOGI PENELITIAN Riset ini menggunakan metode systematic literature review SLR. SLR sendiri memiliki pengertian sebagai metodologi atau alat analisa yang memproses serta mengumpulkan sejumlah riset untuk kemudian diidentifikasi dan dianalisa. Analisa ini bisa dilakukan baik itu dengan melakukan telaah kritis, pemetaan maupun mengapresiasi berbagai riset sebelumnya di dalam topik yang sama. Maka dari itu, SLR sangat efisien dalam merangkum berbagai literatur untuk membantu para peneliti menjawab pertanyaan-pertanyaan penelitian yang ditentukan oleh periset. Penggunaan SLR sangat tepat digunakan dalam penelitian ini karena dinilai cukup terstruktur dalam sistematika proses penelitian dan analisisnya. Dengan SLR maka akan didapatkan hasil sintesis kesimpulan berbagai riset sebelumnya dengan jauh lebih mudah. Maka dari itu, pengukuran empiris seperti yang sudah dilakukan penelitian lain seperti milik menjadi tidak relevan digunakan pada penelitian ini. Untuk melakukan riset ini, peneliti melakukan beberapa tahap. Pertama adalah penentuan sumber data. Dalam hal ini, peneliti menggunakan Google, Google Scholar dan Evi Triandini and others, Metode Systematic Literature Review Untuk Identifikasi Platform Dan Metode Pengembangan Sistem Informasi Di Indonesia’, Indonesian Journal of Information Systems, 2019, 63 . Yusuf Hassan, A Decade of Research on Muslim Entrepreneurship’, Journal of Islamic Marketing, 2022, 1288–1311 . Stefan Korber and Rod B. McNaughton, Resilience and Entrepreneurship A Systematic Literature Review’, International Journal of Entrepreneurial Behaviour and Research, 2018, 1129–54 . Nur Rizqi Febriandika, Performance Analysis of Waqf Institution Using Balanced Scorecard Analysis Case Study At Laznas Yatim Mandiri’, An-Nisbah Jurnal Ekonomi Syariah, 2022, 25–49 . Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 210 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 Garuda. Tahap selanjutnya adalah penentuan kata kunci pencarian yang dalam hal ini penulis menggunakan “bank wakaf mikro” sebagai kata kuncinya. Setelah mendapatkan berbagai artikel yang diperlukan, maka dilakukan filter duplikasi untuk memastikan bahwa artikel yang digunakan sebagai data berbeda satu sama lain. Selanjutnya, peneliti melakukan analisa atas artikel-artikel tersebut. Peneliti akan mengelompokkan berbagai hasil penemuan ke dalam dua kluster besar yaitu pujian performa dan evaluasi performa. Setiap kluster akan mempunyai sub kluster di bawahnya. Jumlah sub kluster tergantung pada hasil temuan selama penelitian. HASIL DAN PEMBAHASAN Berikut ini merupakan data keseluruhan ditemukan dari 3 sumber dengan menggunakan kata kunci bank wakaf mikro BWM dalam jumlah 20 Google, 3 Google Scholar, dan 2 Garuda dengan total 25. Data yang ditemukan, kemudian dikelompokkan dalam jenis 15 skripsi dan 10 jurnal. Jika ditemukan jumlah kesamaan dalam ketiga pencarian data skripsi dan jurnal, maka data tidak dihitung lagi. Tabel 1 Data keseluruhan “Bank wakaf mikro dan pengaruhnya terhadap inklusi keuangan pelaku usaha kecil dan mikro UKM.” “Peran Bank Wakaf Mikro dalam Upaya Memperkuat Ekonomi Kerakyatan.” “Bank Wakaf Mikro sebagai Sarana Pemberdayaan pada Usaha Mikro, Kecil dan Menengah.” “Kontribusi Bank Wakaf Mikro Terhadap Pemberdayaan Usaha Mikro di Lingkungan Pondok Pesantren Studi Kasus Bank Wakaf Mikro Al-Pansa.” “Peran dan Legalitas Bank Wakaf Mikro dalam Pengentasan Kemiskinan Berbasis Pesantren di Indonesia.” “Optimalisasi Peran Bank Wakaf Mikro dalam Pemberdayaan Ekonomi Pelaku Usaha Sekitar Pesantren di Jawa Timur.” “Mekanisme Pembiayaan Bank Wakaf Mikro Ponpes Futuhiyyah Mranggen Demak Perspektif Hukum Studi Kasus di Ponpes Futuhiyyah Mranggen Demak.” “Sistem Pengoperasian Bank Wakaf Mikro Menurut UU Tahun 2013 Tentang Lembaga Keuangan Mikro dan UU No. 41 Tahun 2004 Tentang Wakaf Studi Kasus Tebuireng Mitra Sejahtera Jombang.” “INSTRUMEN BANK WAKAF MIKRO Alternatif Pemberdayaan Ekonomi Pesantren.” “Pemberdayaan Ekonomi Umat Melalui Bank Wakaf Mikro studi di pondok pesantren An-Nawawi Tanara kabupaten Serang-Banten.” “Bank Wakaf Mikro sebagai Program Pemberdayaan Ekonomi Umat di Lingkungan Pondok Pesantren Studi Kasus Bank Wakaf Mikro Alpen Barokah Mandiri, PP. Al-Amien Prenduan Sumenep” Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 211 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 “Peran Bank Wakaf Mikro dalam Pemberdayaan Ekonomi Umat Studi Kasus pada Bank Wakaf Mikro Mawaridussalam” “Eksistensi Bank Wakaf Mikro dan Implikasinya Terhadap Kesejahteraan Masyarakat dalam Perspektif Islam.” “Peran Bank Wakaf Mikro dalam Penguatan Modal dan Pemberdayaan Usaha Mikro di Surabaya.” “Analisis Model Pembiayaan Bank Wakaf dalam Pemberdayaan Usaha Mikro Syariah Studi Kasus Bank Wakaf Mikro El-Manahij, Pondok Pesantren Manahijussadat, Lebak.” “Prinsip Syariah dalam Penyelenggaraan Bank Wakaf Mikro sebagai Perlindungan Hak Spiritual Nasabah.” “Aspek Legalitas dalam Pelaksanaan Sistem Operasional Bank Wakaf Mikro BWM Studi pada Pesantren Mawaridussalam Deli Serdang.” “Peranan Bank Wakaf Mikro dalam Pemberdayaan Usaha Kecil Pada Lingkungan Pesantren” “Implementasi Konsep Pengentasan Kemiskinan dalam Perspektif Islam di Bank Wakaf Mikro Al Fitrah Wava Mandiri.” “Efektivitas Bank Wakaf Mikro dalam Mengurangi Kemiskinan Studi Kasus LKMS Denanyar Sumber Barokah.” “Pengaruh Modal dan Pembiayaan Terhadap Perkembangan Usaha Mikro Kecil Menengah UMKM Pada Bank Wakaf Mikro Syariah Berkah Rizqi Lirboyo Kediri.” “Model Penyelesaian Sengketa Pembiayaan Bermasalah pada Bank Wakaf Mikro Berbasis Pesantren.” “Tinjauan Fatwa DSN MUI Nomor 19 Tahun 2001 Terhadap Implementasi Pembiayaan Qard di Bank Wakaf Mikro Al Fitrah Wava Mandiri Surabaya.” “Strategi Pengelolaan dan Distribusi Dana di Bank Wakaf Mikro Almuna Berkah Mandiri Yogyakarta Tahun 2019.” “Model Pemberdayaan Ekonomi Masyarakat Miskin Melalui Akses Pembiayaan Bank Wakaf Mikro Berbasis Pesantren Studi kasus di LKM Syariah Ranah Indah Darussalam Ciamis.” Keseluruhan data pada tabel 1 terdiri dari skripsi dan juga artikel ilmiah yang telah diterbitkan di berbagai jurnal. Total hasil pencarian yang menggunakan berbagai kriteria inklusi dan eksklusi adalah 25 artikel ilmiah. Di tahun 2017 tidak ditemukan artikel yang relevan dalam kajian ini, begitu pun tahun 2021, sehingga data penelitian yang digunakan hanya berasal dari tahun 2018-2020. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 212 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 1. Apresiasi Kinerja Bank Wakaf Mikro Bank Wakaf Mikro merupakan Lembaga Keuangan Mikro Syariah yang didirikan atas izin Otoritas Jasa Keuangan OJK yang sudah ada di Indonesia sejak Oktober 2017 yang lalu. Lembaga keuangan mikro ini didirikan khusus untuk membantu pelaku UMKM sekitar pondok pesantren dalam memberdayakan dan mengembangkan usahanya melalui pembiayaan maupun dalam bentuk yang lainnya. Sehingga, bank wakaf mikro ini bertujuan untuk membantu masyarakat yang belum memiliki akses keuangan yang bersifat formal. Dengan adanya bank wakaf mikro ini, maka akan banyak masyarakat terutama pelaku usaha kecil menengah yang merasa terbantu dengan adanya pinjaman modal dari bank wakaf mikro tersebut. Meskipun bank wakaf mikro ini masih tergolong lembaga yang baru, tetapi kinerja dari bank wakaf mikro berhak di apresiasi. Maka dari itu, untuk melihat kinerja dari bank wakaf mikro, berikut dibawah ini hal yang diapresiasi dan dievaluasi dari kinerja bank wakaf mikro. Peran Bank Wakaf Mikro terhadap Pemberdayaan UMKM Dalam penelitian diatas, ada 4 peneliti dengan inisial IH, MSA, QA dan MAN yang mengatakan bahwa peran bank wakaf mikro terhadap pemberdayaan UMKM, yaitu bank wakaf mikro sudah memberikan kemudahan terhadap pelaku usaha kecil menengah dengan adanya pembiayaan penambahan modal tersebut sehingga masyarakat memiliki kemampuan dalam menjalankan usaha atau mengembalikan usahanya yang sempat terhenti maupun dalam menutupi kekurangan modal serta memantau perkembangan usaha mereka. Adapun 10 peneliti yaitu MFR, EN, AF, SA, MAN, RSM, LF, RAS, IH, dan HM berpendapat bahwa dampak dari adanya modal dan pembiayaan yang diberikan dari Bank Wakaf Mikro tersebut dapat meningkatkan produktivitas usaha mereka yang mempengaruhi terjadinya peningkatan jumlah produksi, pendapatan usaha, pendapatan laba usaha, serta kondisi perekonomian. Tidak hanya itu, Bank Wakaf Mikro juga memberikan pendampingan usaha yang tidak sebatas pendampingan usaha setiap minggunya HALMI saja, melainkan juga adanya pembinaan terhadap spiritualitas dan religiusitas nasabah. Dampak dari adanya pendampingan usaha ini, guna meningkatkan solidaritas, membantu mempromosikan usaha nasabah, memberi motivasi, mengetahui sejauh mana perkembangan usaha nasabah, dan memberikan solusi atau masukan atas permasalahan ketika mengalami hambatan pada usaha mereka serta menambah pengetahuan ilmu keagamaan. Dalam hasil penelitian AF menerangkan akad-akad yang digunakan BWM dalam memberdayakan UMKM. Seperti akad mudharabah, akad bagi hasil ini digunakan untuk mengembangkan harta wakaf melalui pembiayaan usaha kepada petani gurem, para nelayan, pedagang kecil, dan lain sebagainya. Terdapat pilihan bagi calon usaha memilih pemodalan dengan resiko yang lebih ringan menggunakan akad musyarakah, akad ini dapat meminimalisir resiko yang dapat terjadi. Ada juga akad ijarah, BWM mendayagunakan tanah wakaf yang ada. Baik dengan menyewakan secara langsung, atau mendirikan bangunan tertentu di atas tanah wakaf untuk disewakan. Model pembiayaan dengan skema ijarah memungkinkan nilai tanah wakaf tersebut menjadi naik value added dan berkembang, menjadi solusi alternatif bagi masyarakat yang tidak memiliki tempat atau lapak untuk memulai usaha. Akad terakhir ialah murabahah, dalam hal ini pengelola wakaf memungkinkan berperan sebagai entrepreneur pengusaha yang membeli peralatan dan Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 213 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 material yang diperlukan melalui suatu kontrak murabahah. Ilustrasi yang lebih jelas dapat dilihat di gambar 1. Gambar 1 Skema Pembiayaan BWM  UMKM Keunggulan pembiayaan melalui BWM utamanya terletak pada aspek pinjaman tampa agunan. Hal ini yang membedakan secara signifikan model pembiayaan BWM dengan lembaga pembiayaan lain. Bank umumnya memberikan pinjaman kepada nasabah setelah melalui serangkaian prosedur administratif yang ketat, pengeditan an terhadap jenis agunan, hingga penandatanganan perjanjian pembiayaan/kredit. Maka dalam hal ini BWM memberikan pembiayaan dengan risiko pembiayaan Non Performing Loan yang tinggi. Agunan itu sendiri berfungsi untuk menjamin risiko dan kerugian oleh pihak debitur kepada pemberi pinjaman kreditur. BWM sebagai lembaga pembiayaan yang menyasar pada kelompok masyarakat miskin, khususnya mereka yang tidak memiliki kemampuan sejenis agunan untuk menjaminkan kredit modal di suatu bank. Sehingga dalam hal ini, BWM melakukan pendampingan bagi calon penerima pinjaman. Dalam penelitian HM, menjelaskan mekanisme pembiayaan BWM di Pondok Pesantren Fatuhiyyah Mranggen Demak ialah dengan pembiayaan yang berbentuk Qardh al Hasan. Mekanisme pembiayaan BWM dengan memberikan sosialisasi mengenai program yang akan diajukan. Setelah itu para nasabah mengumpulkan 1 lembar fotokopi Kartu Tanda Penduduk KTP dan Kartu Keluarga KK milik sendiri. Kemudian BWM melakukan uji kelayakan dimana supervisor mendatangi tempat tinggal calon nasabah. Selanjutnya BWM sendiri yang akan menentukan para nasabahnya dengan melihat PWK Pelatihan Wajib Kelompok selama 5 hari dengan pembagian kelompok usaha yang telah dibuat. Pembiayaan BWM tanpa agunan dapat dipandang sebagai model pembiayaan sesuai bila menyasar masyarakat miskin. Sekalipun hal tersebut BWM bertransaksi dengan resiko yang besar, kendati demikian, menilik sumber modal sebagai harta wakaf yang Faujiah. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 214 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 diperuntukkan untuk masyarakat maka hal tersebut dapat menjadi dasar tindakan bagi BWM memberikan pinjaman tanpa agunan. Meskipun demikian, BWM tetap berkomitmen berupaya mengembangkan harta wakaf tersebut dengan seperangkat pelatihan dan pembinaan bagi calon nasabah. Berikut keterangan singkat menggambarkan skema pembiayaan BMW terhadap UMKM. Skema pembiayaan BWM terhadap UMKM digambarkan dengan detail pada gambar 1. Dengan hadirnya BWM ini maka UMKM mempunyai opsi lain untuk mengakses sumber dana selain dari Kredit Usaha Rakyat. Peran Bank Wakaf Mikro terhadap Masyarakat Miskin Ada 3 peneliti yaitu YNR, RAS, dan FF menerangkan peran BWM secara langsung terhadap masyarakat miskin. Bahwa realisasi Bank Wakaf Mikro memberikan bantuan kepada masyarakat miskin yang memiliki kemauan dan semangat dalam bekerja, terutama bagi yang mengalami kesulitan dalam ekonomi dengan memberdayakan usaha-usaha produktif yang dapat dikelola langsung, dimana hal ini dapat mempengaruhi kesejahteraan masyarakat dalam peningkatan kebutuhan perekonomian sehari-hari. Oleh karena itu, hal ini sangat efektif mengurangi tingkat kemiskinan dengan adanya program pembiayaan dan program pengentasan kemiskinan yang diberikan melalui mekanisme pembentukan Kelompok Usaha Masyarakat Pesantren Indonesia KUMPI dan pendampingan usaha dalam pembentukan aktivitas kelompok berupa Halaqah Mingguan HALMI yang meliputi pendidikan keagamaan, pengembangan usaha, dan manajemen ekonomi keluarga.. Kemudian, dampak dari adanya program tersebut juga dapat membangkitkan etos kerja individu yang sesuai dengan islam. Penelitian RAS menjelaskan lebih rinci terhadap aktivitas pendampingan yang dilakukan oleh BWM dalam mendorong produktivitas usaha. BWM membantu mempromosikan usaha nasabah, memberikan dorongan motivasi, dan membantu mencari jalan keluar atau solusi atas permasalahan yang dihadapi dalam bisnis. Penelitian FF menyebutkan, upaya pendampingan memberikan BWM perwajahan baru bagi lembaga pembiayaan di masyarakat, sering peningkatan pendapatan dan komitmen nasabah terus meningkat untuk menjalankan usahanya, hal ini secara tidak langsung berimplikasi pada taraf perekonomian yang lebih baik. Meskipun demikian, skema pendampingan usaha tersebut akan bersoal pada komitmen dan kontinuitas terhadap kelangsungan dalam pendampingan. Dengan adanya pendampingan maka BWM bisa menjadi representasi Lembaga Keuangan Mikro Syariah yang benar-benar membantu menyejahterakan masyarakat sehingga memperkuat berbagai hasil temuan terkait peran LKMS terhadap masyarakat miskin. Temuan ini juga dipertegas oleh penelitian lain mengkonfirmasi R Bahagia and R Ridwan, Peran Lembaga Keuangan Mikro Syariah Dalam Pemberdayaan UMKM’, Jurnal AKMAMI Akuntansi …, 2022, 97–107 . Muhammad Alan Nur, Rais Sani Muharrami, and Mohamad Rahmawan Arifin, Peranan Bank Wakaf Mikro Dalam Pemberdayaan Usaha Kecil Pada Lingkungan Pesantren’, Journal of Finance and Islamic Banking, 2019, 25 . Muhammad Arfan Harahap and Andri Soemitra, Studi Literatur Peran Lembaga Keuangan Mikro Syariah Dalam Meningkatkan Kesejahteraan’, Al-Kharaj Jurnal Ekonomi, Keuangan & Bisnis Syariah, 2022, 1186–98 . Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 215 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 peranan wakaf produktif yang dapat men stimulus pemulihan perekonomian di masa pandemi. Peran Bank Wakaf Mikro dalam Mewujudkan Inklusi Keuangan Penelitian AF dan WGB menerangkan BWM memiliki pernan penting dalam mewujudkan inklusi keuangan. Hal tersebut dapat dicermati dari sasaran program pembiayaan BWM kepada masyarakat yang tidak memiliki akses terhadap layanan lembaga keuangan formal. Program pembiayaan direalisasikan pada pelaku usaha kecil dan mikro, tidak memiliki kualifikasi dalam penerimaan pembiayaan lembaga keuangan umum. Disepakati tidak adanya pemberlakuan agunan atau jaminan, sebaliknya calon nasabah diikutkan dalam camp pelatihan dan pembinaan untuk menilai kecakapan dalam usahanya. Bank Wakaf Mikro diyakini dapat meningkatkan inklusi keuangan, khususnya pada masyarakat dan pelaku usaha kecil dan mikro UKM untuk mendapat kemudahan permodalan. Untuk diketahui, lembaga tersebut tidak diperkenankan mengambil simpanan dari masyarakat karena memiliki fokus pemberdayaan masyarakat melalui pembiayaan disertai pendampingan usaha. Lembaga ini juga berstatus sebagai lembaga keuangan mikro syariah yang diberi izin dan diawasi oleh OJK. BWM merupakan bagian dari upaya pemerintah dalam menjalankan amat undang-undang Nomor 82 Tahun 2016 tentang Strategi Nasional Keuangan Inklusi. OJK mendukung program pemerintah dalam upaya pengentasan kemiskinan dan ketimpangan melalui financial inclusion yang diwujudkan dalam bentuk inovasi model bisnis lembaga keuangan mikro LKM Syariah-Pesantren. Kegiatan BWM menggunakan instrumen akad-akad syariah untuk meningkatkan pemanfaatan dana wakaf yang dilakukan oleh pengelola wakaf secara langsung Direct Investment. Aplikasi wakaf dalam bentuk uang yang digunakan untuk investasi bisnis seperti yang difatwakan Muhammad ibn Abdullah al-Anshari ternyata mampu meningkatkan pertumbuhan ekonomi suatu negara, yaitu dengan mentransformasikan tabungan masyarakat menjadi modal investasi dengan cara menggalang dana dari orang-orang kaya untuk dikelola dan keuntungan dari pengelolaannya disalurkan kepada rakyat miskin yang membutuhkan. 2. Evaluasi Kinerja Bank Wakaf Mikro Kurangnya Jumlah Sumber Daya Manusia SDM Pengelola Peneliti IH, dan MSA mengatakan bahwa Bank Wakaf Mikro dalam menjalankan tugasnya masih kekurangan jumlah sumber daya manusia atau kekurangan jumlah petugas pengelola BWM yang membuat petugas BWM kewalahan dalam menjalankan tugas terlebih dalam memberikan kegiatan halaqah mingguan HALMI. Sistem pembiayaan tampa agunan yang jalankan di lingkungan masyarakat pesantren oleh BWM setidaknya membutuhkan upaya lebih dalam menjalankannya. Dimana dalam penelitian MAN, menyebutkan selain pendampingan usaha yang diberikan, pihak BWM juga Ashif Jauhar Winarto, Achmad Fageh, and Muhammad Hamdan Ali Masduqie, Peran Cash Waqfh Linked Sukuk CWLS Dalam Optimalisasi Pemulihan Ekonomi Nasional Di Masa Pandemi’, IQTISHADIA Jurnal Ekonomi & Perbankan Syariah, 2021, 152–61 . Balqis and Sartono. Nur, Muharrami, and Arifin. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 216 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 memberikan pendampingan religiositas dan spiritualitas bagi nasabah. Pendampingan ini memberikan dampak yang besar bagi nasabah, seperti yang diungkap MFR dalam penelitiannya bahwa selain suntikan modal yang mendasari kemajuan usaha para nasabah, indikator lainnya terletak pada pendampingan yang bersifat kontinu, tidak hanya itu mereka juga memberikan solusi dan masukan-masukan yang terbaik atas masalah-masalah yang dihadapi oleh nasabah dalam menjalankan usahanya, sehingga para nasabah tidak kebingungan jika mendapatkan hambatan dalam menjalankan usahanyaDari keterangan tersebut, dapat dipahami pentingnya SDM pengelola di Badan Wakaf Mikro. Tidak seperti lembaga keuangan lain yang bersifat pasif dalam memberikan pembiayaan, BWM dalam hal ini diharuskan aktif dengan memberikan pembiayaan disertai pendampingan usaha yang konsisten hingga dirasa mandiri dalam menjalankan usahanya. Pendampingan Usaha terhadap Nasabah Ada 3 peneliti yaitu, HM, IH, dan RAS yang menyatakan bahwa nasabah mengalami kesulitan dalam membayar cicilan dikarenakan tidak memiliki kendaraan sendiri. Kurangnya pengetahuan agama dari para nasabah serta kurangnya sikap disiplin dari para nasabah dalam mematuhi peraturan dari bank wakaf mikro dan masih kurangnya kesadaran dalam mengatur waktu luang dari tiap nasabah dalam mengikuti pembinaan setiap minggunya. Peneliti SA, dan RP juga menyatakan bahwa pendampingan usaha yang diberikan oleh BWM untuk nasabah lebih ditingkatkan lagi setiap minggunya agar nasabah lebih tepat waktu dalam mengikuti kegiatan halaqah mingguan HALMI dan menanyakan kepada nasabah apabila usaha mereka menurun dengan melakukan pendekatan. Fungsi dari pelatihan dan pendampingan usaha ini guna meningkatkan pendapatan usaha nasabah. Peneliti juga mengatakan bahwa, peserta harus membuat buku laporan keuangan yang rinci, agar mereka mengetahui berapa pendapatan usaha dan laba usaha yang mereka peroleh setelah menjadi anggota bank wakaf mikro. Tantangan selanjutnya bagi BWM ialah meningkatkan kesadaran dan motivasi nasabah mengikuti pembinaan. Serangkaian pembinaan dijadwalkan setiap minggu HALMI dilakukan oleh tiap-tiap kelompok usaha, hal ini dirasa penting bagi BWM untuk melakukan monitoring secara berkala dan mengumpulkan informasi terkait usaha para nasabah, namun motivasi tersebut tidak selalu sama bagi nasabah, beberapa nasabah menunjukkan sikap kurang disiplin dalam pertemuan rutin mingguan. Bagi BWM pertemuan mingguan dapat memberikan informasi kemampuan nasabah melunasi pinjamannya, menilai pelaporan keuangan, sarana konsultasi, dan sebagainya. Maka dalam hal ini nasabah perlu untuk lebih sadar meningkatkan partisipasinya dalam halaqah mingguan dan memanfaatkan HALMI sebagai media silaturahmi. Menurut Ismail 2010, dalam penyaluran kredit pembiayaan tidak selamanya berjalan lancar sebagaimana yang tertera dalam akad perjanjian atau kontrak, bagi bank sebagai kreditur potensi Non Performing Loan dapat terjadi kapan pun, upaya yang dilakukan ialah semaksimal mungkin menekan atau meminimalisir potensi NPL di lembaga. Terdapat banyak faktor yang melatarbelakangi terjadinya NPL, bagi Bank Wakaf Mikro hal tersebut dapat berasal dari internal lembaga yang kurang maksimal dalam memberikan pembinaan dan monitoring kredit debitur, dan faktor eksternal kesengajaan nasabah untuk tidak Nur, Muharrami, and Arifin. Muhammad Faiq Ramadhan and Raditya Sukmana, Peran Bank Wakaf Mikro Dalam Penguatan Modal Dan Pemberdayaan Usaha Mikro Di Surabaya’, Jurnal Ekonomi Syariah Teori Dan Terapan, 2020, 2172 . Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 217 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 melakukan pembayaran kepada bank, karena nasabah tidak memiliki kemauan dalam memenuhi kewajibannya. Sosialisasi terhadap Nasabah Adapun 3 peneliti yaitu WN, RP, dan SA yang mengatakan bahwa BWM perlu melakukan sosialisasi mengenai kelembagaan BWM guna mengubah mindset masyarakat awam mengenai lembaga BWM sebagai bentuk lembaga keuangan dan bukan lembaga perbankan maupun lembaga wakaf serta untuk mengetahui BWM lebih mengarah pada upaya pemberdayaan ekonomi masyarakat. BWM juga diharapkan dapat memberikan pengetahuan tambahan mengenai usaha dan pembiayaan BWM terhadap nasabah. Selain itu, BWM juga diharapkan agar lebih konsisten dalam melakukan upaya pendampingan usaha, salah satunya dengan memperluas lingkup kerjasama antara nasabah dengan sesama nasabah. Dampak akhir dari BWM jika tidak sosialisasi terhadap masyarakat ialah masyarakat akan tetap berpikiran bahwa BWM termasuk lembaga perwakafan, masyarakat akan beranggapan bahwa BWM sama saja dengan lembaga keuangan yang lainnya, dan masyarakat akan tetap meminjam modal ke lembaga keuangan lainnya seperti BMT. Sebagaimana yang diterangkan sebelumnya, BWM menjalankan fungsinya sebagai lembaga keuangan syariah yang didirikan atas izin OJK dan bertujuan memberikan akses pemodalan bagi masyarakat kecil yang tidak memiliki akses pada lembaga keuangan formal. Maka dalam hal ini, penting untuk ditanamkan pemahaman atas keberadaan BWM di lingkungan masyarakat, agar tidak terjadi generalisasi dengan bank umum lainnya, atau sebaliknya BWM dianggap sebagai lembaga perwakafan biasa yang mengelola harga wakaf untuk tujuan pemberdayaan. Walaupun hal tersebut tidak sepenuhnya salah, namun bila dicermati BWM memiliki karakteristik yang berbeda, seperti diisyaratkan mendirikan BWM di lingkungan sebuah Pondok Pesantren, model pembiayaan tampa agunan dan program pembiayaan menyasar masyarakat kecil atau miskin. Sosialisasi Oleh Pemerintah Kepada Masyarakat Peneliti HM, RP, dan RAS dalam penelitiannya mengatakan bahwa pemerintah sebaiknya memperbanyak sosialisasi dan memberikan edukasi kepada masyarakat mengenai pembiayaan syariah, khususnya LKMS Bank Wakaf Mikro serta pemerintah agar mengeluarkan peraturan yang lebih spesifik tentang operasional. Dampak akhir dari pemerintah jika tidak melakukan sosialisasi kepada masyarakat adalah masyarakat tidak akan pernah mengetahui adanya keberadaan dari bank wakaf mikro di lingkungan sekitar, dan masyarakat juga tidak akan mengetahui bahwasanya bank wakaf mikro memberikan pembiayaan untuk membuka usaha tanpa bunga. Pemerintah merupakan organisasi yang memiliki wewenang untuk mengatur dan mewujudkan stabilitas dalam kehidupan kewarganegaraan, khususnya di bidang ekonomi. Dalam menjalankan fungsinya negara perlu menyelenggarakan pembangunan ekonomi yang solid dan bersifat demokrasi, mengelola struktur yang efektif untuk sektor keuangan dan mengupayakan terwujudnya inklusi keuangan bagi setiap masyarakat, Good Governance. Maka dari itu, pemerintah perlu mendukung keberadaan BWM melalui fungsi legislasi nya dalam memberikan alternatif pemodalan bagi masyarakat kecil yang tidak dapat menjangkau lembaga keuangan formal. Prinsip demokrasi memberikan kesempatan seluas-luasnya bagi setiap warga negara untuk dapat mengakses layanan keuangan yang berkualitas, aman, dan lancar serta sesuai dengan kemampuan ekonomi. Faktanya lembaga keuangan saat ini mengkhususkan programnya bagi nasabah dengan agunan yang setimpal. Islamil, Manajemen Perbankan Dari Teori Menuju Aplikasi Jakarta Kencana, 2010. Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 218 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 3. Urgensi Apresiasi dan Evaluasi Terhadap Kinerja Bank Wakaf Mikro Pentingnya melakukan apresiasi dan evaluasi terhadap sebuah lembaga keuangan mikro syariah khususnya bank wakaf mikro apalagi lembaga keuangan ini termasuk lembaga yang baru didirikan sejak 2017 lalu, untuk mengetahui sejauh mana peningkatan perkembangan kinerja atau tugas dari bank wakaf mikro itu sendiri sejak berdirinya hingga sampai saat ini. Kemudian, apresiasi yang sudah dicapai dari bank wakaf mikro dalam 5 tahun kiprah nya ini, yaitu dimana bank wakaf mikro mampu memberikan bantuan pembiayaan kepada masyarakat khususnya para pelaku usaha UMKM dengan penambahan modal untuk mengembangkan usahanya kembali yang sempat terhenti karena kekurangan modal dan memberikan pendampingan usaha serta memberikan dampak positif bagi masyarakat karena dengan adanya pembiayaan dari bank wakaf mikro dapat meningkatkan pendapatan usaha dan pendapatan laba usaha serta menerapkan sistem pembiayaan tanpa agunan yang membedakan dengan lembaga keuangan yang lainnya. Selain itu, bank wakaf mikro juga meningkatkan kesejahteraan masyarakat yang berpengaruh dalam pengentasan tingkat kemiskinan melalui pemberdayaan usaha produktif dimana secara langsung dikelola oleh masyarakat menengah ke bawah itu sendiri untuk memperbaiki tingkat kondisi perekonomian mereka. Oleh karena itu, peran aktif pemerintah yang diwakili oleh otoritas jasa keuangan OJK sebagai elemen masyarakat dalam mendorong pemberdayaan masyarakat ialah melalui didirikannya bank wakaf mikro dan diperlukan dalam pembuatan kebijakan-kebijakan yang mempengaruhi perkembangan bank wakaf mikro serta melakukan pengawasan terhadap bank wakaf mikro. Sedangkan peran dari bank syariah mandiri itu sendiri memberikan sumber dana untuk bank wakaf mikro, tetapi ada juga dana dari LAZNAS yang dananya diperoleh dari para donatur, kemudian kedua dana tersebut dikelola oleh bank wakaf mikro dalam memberikan pinjaman modal kepada masyarakat khususnya para pelaku usaha UMKM. Kemudian, peran kerja sama dosen dan mahasiswa diharapkan ikut andil dalam meningkatkan perkembangan bank wakaf mikro dengan lebih banyak memberikan wawasan tentang lembaga keuangan mikro syariah khususnya bank wakaf mikro melalui mahasiswa lebih banyak melakukan penelitian tentang bank wakaf mikro. Selain itu, performa bank wakaf mikro yang baik dapat menjadi kode bagi donatur potensial untuk melakukan investasi sosial ke pada masyarakat kecil. Meskipun apresiasi kinerja bank wakaf mikro sudah bagus, tetap ada evaluasi terhadap bank wakaf mikro yang harus diperbaiki dengan cara dari bank wakaf mikro turun langsung dalam melakukan penambahan jumlah sumber daya manusia atau pengelola bank wakaf yang lebih berkualitas dan meningkatkan pendampingan usaha yang lebih intense dengan mengatur ulang jadwal kegiatan halaqah mingguan agar nasabah lebih giat lagi dan semakin konsisten dalam mengikuti kegiatan halaqah mingguan serta menumbuhkan sikap kesadaran dari dalam diri nasabah maupun pengelola bank wakaf mikro dalam melakukan kegiatan halaqah mingguan HALMI agar mempererat hubungan kedua belah pihak nasabah dan pengelola bank wakaf mikro. Selain itu, bank wakaf mikro juga bisa melakukan sosialisasi lebih mendalam mengenai bank wakaf mikro itu sendiri kepada masyarakat yang masih awam terhadap bank wakaf mikro seperti mengadakan seminar, penggalangan dana bencana alam, dan iklan edukasi layanan masyarakat yang langsung melibatkan masyarakat sekitar. Hal ini membuktikan bahwa peran pemerintah, bank wakaf mikro, dan masyarakat sangat Fauzul Hanif and others, The Service Strategy Used by Yayasan Kemanusiaan Kotak Amal Indonesia in Maintaining Donor Loyalty’, Insight Management Journal, 2022, 31–39 . Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 219 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 berperan penting dalam meningkatkan kinerja bank wakaf mikro. Dari 14 penelitian yang ditemukan, diharapkan banyak peneliti lain yang bisa meneliti atau membahas tentang aspek gagal bayar atau bisa membayar, aspek syariah akad qard yang di dalamnya terdapat ujrah 5% dari bank wakaf mikro, dan membahas aspek legalitas secara lebih mendetail. KESIMPULAN Ada dua aspek yang bisa di apresiasi yaitu 1. Peran bank wakaf mikro terhadap pemberdayaan UMKM, dan 2. Peran bank wakaf mikro terhadap masyarakat miskin. Dari penelitian diatas, lebih banyak melakukan apresiasi terhadap 14 penelitian yang mengatakan bahwa dengan adanya peran bank wakaf mikro, masyarakat bisa mengembangkan usahanya kembali dengan adanya penambahan modal dari bank wakaf mikro yang mempengaruhi peningkatan pendapatan usaha dan pendapatan laba usaha serta menyejahterakan masyarakat miskin. Ada empat aspek yang bisa di evaluasi yaitu 1. Kurangnya jumlah sumber daya manusia, 2. Pendampingan usaha terhadap nasabah, 3. Sosialisasi terhadap nasabah, 4. Sosialisasi oleh pemerintah kepada masyarakat. Dari penelitian diatas, dapat disimpulkan bahwa lebih ditingkatkan jumlah pengelola bank wakaf mikro agar dalam memberikan pendampingan usaha lebih maksimal serta melakukan sosialisasi edukasi mengenai bank wakaf mikro. Bank wakaf mikro dapat meningkatkan kinerjanya mengembangkan sistem bantuan pembiayaan yang terintegrasi, memberikan penambahan modal kepada masyarakat yang tidak memiliki akses di lembaga bank khususnya pelaku usaha mikro. Mereka yang sulit secara perekonomian tetapi memiliki motivasi untuk membuka bisnis, serta tetap melakukan sosialisasi kepada masyarakat memberikan pengaruh, manfaat dan pentingnya lembaga keuangan mikro syariah di lingkungan masyarakat. DAFTAR PUSTAKA Aisyah, Siti. 2019. Optimalisasi Peran Bank Wakaf Mikro dalam Pemberdayaan Ekonomi Pelaku Usaha Sekitar Pesantren di Jawa Timur. Tesis tidak diterbitkan, Universitas Islam Negeri Sunan Ampel, Surabaya. Amri, Syaiful. 2019. Analisis Terhadap Efektivitas Pemberdayaan Ekonomi Umat Dan Sustainabilitas Bank Wakaf Mikro Almuna Berkah Mandiri Yogyakarta. Tesis tidak diterbitkan, Universitas Islam Negeri Sunan Kalijaga, Yogyakarta. Alam, Azhar, Musliah Isnaini Rahmawati, and Aditya Nurrahman, Manajemen Wakaf Produktif Dan Tantangannya Di Majelis Wakaf Dan Kehartabendaan Pdm Surakarta’, Profetika Jurnal Studi Islam, 2021, 114–26 Athief, Fauzul Hanif Noor, Embedding Crowdfunding Structure in Islamic Venture Capital for SMEs Development’, Economica Jurnal Ekonomi Islam, 2019, 1–28 Bahagia, R, and R Ridwan, Peran Lembaga Keuangan Mikro Syariah Dalam Pemberdayaan UMKM’, Jurnal AKMAMI Akuntansi …, 2022, 97–107 Baharsyah, Mochamad Firdaus Fajar, Yayuli Yayuli, Lukmanul Hakim, and Fauzul Hanif Noor Athief, Waqf Logo as a Productive Waqf of the Digital Age in the Perspective of Maqashid Sharia’, Proceedings of the International Conference on Islamic and Performa Bank Wakaf Mikro Selama 2017-2021 Sebuah Studi Literatur Sistematis Systematic Literature Review 220 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 Muhammadiyah Studies ICIMS 2022, 2022, 354–60 Balqis, Wizna Gania, and Tulus Sartono, Bank Wakaf Mikro Sebagai Sarana Pemberdayaan Pada Usaha Mikro, Kecil Dan Menengah’, Jurisdictie Jurnal Hukum Dan Syariah, 10, No. 2 2019, 215–17 Darlin Rizki, ZIS Zakat, Infaq And Alms Funds Management Methods In Improving The Quality Of Mustahiq Life In BAZNAS Karanganyar’, AL-FALAH Journal of Islamic Economics, 2021, 19–39 Deni Dwi Hartomo, Hartanto, Faktor-Faktor Yang Mempengaruhi UMKM Di Surakarta’, Jurnal Bisnis & Management, 2014, 19 Dewi Ernita, Syamsul Amar, Efrizal Syofyan, Analisis Pertumbuhan Ekonomi, Investasi Dan Konsumsi Di Indonesia’, Kajian Ekonomi, 2013, 176 Faujiah, Ani, Bank Wakaf Mikro Dan Pengaruhnya Terhadap Inklusi Keuangan Pelaku Usaha Kecil Dan Mikro UKM’, 2018, 375 Febriandika, Nur Rizqi, Performance Analysis of Waqf Institution Using Balanced Scorecard Analysis Case Study At Laznas Yatim Mandiri’, An-Nisbah Jurnal Ekonomi Syariah, 2022, 25–49 Feni Dwi Anggaraeni, Imam Hardjanto, Ainul Hayat, Pengembangan Usaha Mikro, Kecil, Dan Menengah UMKM Melalui Fasilitasi Pihak Eksternal Dan Potensi Internal’, Jurnal Administrasi Publik, 2017, 1286 Hanif, Fauzul, Noor Athief, Darlin Rizki, Ulin Nuha, and Adityo Wiwit Kurniawan, The Service Strategy Used by Yayasan Kemanusiaan Kotak Amal Indonesia in Maintaining Donor Loyalty’, Insight Management Journal, 2022, 31–39 Harahap, Muhammad Arfan, and Andri Soemitra, Studi Literatur Peran Lembaga Keuangan Mikro Syariah Dalam Meningkatkan Kesejahteraan’, Al-Kharaj Jurnal Ekonomi, Keuangan & Bisnis Syariah, 2022, 1186–98 Hassan, Yusuf, A Decade of Research on Muslim Entrepreneurship’, Journal of Islamic Marketing, 2022, 1288–1311 Islamil, Manajemen Perbankan Dari Teori Menuju Aplikasi Jakarta Kencana, 2010 Korber, Stefan, and Rod B. McNaughton, Resilience and Entrepreneurship A Systematic Literature Review’, International Journal of Entrepreneurial Behaviour and Research, 2018, 1129–54 Nur Iman, Aldi Khusmufa, Faridatun Najiyah, and Munji Asshiddiqi, Unfolding the Possibility to Develop Share-Waqf in Indonesia through the Concepts, Opportunities & Challenges’, Journal of Islamic Economic Laws, 2021, 45–60 Nur, Muhammad Alan, Rais Sani Muharrami, and Mohamad Rahmawan Arifin, Peranan Bank Wakaf Mikro Dalam Pemberdayaan Usaha Kecil Pada Lingkungan Pesantren’, Journal of Finance and Islamic Banking, 2019, 25 Purwantini, Anissa Hakim, Fauzul Hanif Noor Athief, and Faqiyatul Mariya Waharini, Fauzul Hanif Noor Athief, Darlin Rizki, Arum Pratwindya 221 Iqtishadia Jurnal Ekonomi dan Perbankan Syariah Vol. 09 No. 02 Desember 2022 Indonesian Consumers’ Intention of Adopting Islamic Financial Technology Services’, Shirkah, 2020, 171–96 Ramadhan, Muhammad Faiq, and Raditya Sukmana, Peran Bank Wakaf Mikro Dalam Penguatan Modal Dan Pemberdayaan Usaha Mikro Di Surabaya’, Jurnal Ekonomi Syariah Teori Dan Terapan, 2020, 2172 Renaldi Syahputra, Analisis Faktor-Faktor Yang Mempengaruhi Pertumbuhan Ekonomi Di Indonesia’, Jurnal Samudra Ekonomika, 2017, 183 Sulistiani, Siska Lis, Muhammad Yunus, and Eva Misfah Bayuni, Peran Dan Legalitas Bank Wakaf Mikro Dalam Pengentasan Kemiskinan Berbasis Pesantren Di Indonesia The Role and Legality of Micro Waqf Bank in Pesantren Based Poverty Alleviation in Indonesia A . Pendahuluan Sosial Masyarakat Merupakan Sebuah Hal Yang Pent’, Jurnal Bimas Islam, 2019, 1–26 Triandini, Evi, Sadu Jayanatha, Arie Indrawan, Ganda Werla Putra, and Bayu Iswara, Metode Systematic Literature Review Untuk Identifikasi Platform Dan Metode Pengembangan Sistem Informasi Di Indonesia’, Indonesian Journal of Information Systems, 2019, 63 Winarto, Ashif Jauhar, Achmad Fageh, and Muhammad Hamdan Ali Masduqie, Peran Cash Waqfh Linked Sukuk CWLS Dalam Optimalisasi Pemulihan Ekonomi Nasional Di Masa Pandemi’, IQTISHADIA Jurnal Ekonomi & Perbankan Syariah, 2021, 152–61 Wiwoho, Jamal, Peran Lembaga Keuangan Bank Dan Lembaga Keuangan Bukan Bank Dalam Memberikan Distribusi Keadilan Bagi Masyarakat’, Masalah-Masalah Hukum, 2014, 87–97 ResearchGate has not been able to resolve any citations for this growth in a number of Amil Zakat Institutions LAZ in Indonesia is growing from a simple level to professional with a variety of services and programs offered to the public or donors. This encourages each zakat institution to find the right strategy in gaining trust and loyalty from donors so that the institution can carry out its activities to the maximum. This research aims to find out the service strategy used by Yayasan Kemanusiaan Kotak Amal Indonesia in maintaining donor loyalty and to know the supporting and inhibitory factors in the strategy. This type of research is field research with qualitative descriptive methods. Data collection using interviews and documents was analyzed by deductive methods. The results explain that the strategy used by Yayasan Kemanusiaan Kotak Amal Indonesia in maintaining donor loyalty is a prime service strategy by performing 3 stages of strategy; strategy formulation, implementation of strategies with two steps, namely the conduct of ambassadors and external, and finally the evaluation of strategies carried out periodically. Adequate service facilities in accordance with the interests of donors become the main factors supporting the course of the strategy, and the limited number of officers amil zakat becomes one of the factors inhibiting the course of the Faiq RamadhanRaditya SukmanaThis study aims to determine whether there are differences in the benefits obtained by micro-entrepreneurs between before obtaining financing capital from a Bank Wakaf Mikro and after obtaining financing capital from a Micro Waqf Bank. The approach used is a quantitative approach using analytical techniques t-paired test and using SPSS 20. The data used is primary data from questionnaires distributed to customers of Bank Wakaf Mikro. The results of this study indicate that the provision of capital carried out by Bank Wakaf Mikro has been effective in increasing the profits of the business of Bank Wakaf Mikro customers so that the welfare of the customers also increases thanks to the financial assistance provided. In addition, the role of guidance provided by the Bank Wakaf Mikro also plays a role in improving customer performance in carrying out its Bank Wakaf Mikro, Business Capital, Micro Business, Empowerment, ProfitWizna Gania BalqisTulus Sartonop>Bank Wakaf Mikro merupakan lembaga keuangan mikro syariah yang fokus pada pembiayaan masyarakat kecil dengan pola bagi hasil, serta lembaga ini murni untuk pembiayaan. Dana yang digunakan berasal donasi dari perseorangan, lembaga maupun korporasi melalui Lembaga Amil Zakat Nasional LAZNAS. Latar belakang didirikannya Bank Wakaf Mikro adalah karena sulitnya akses permodalan terhadap sektor Usaha Mikro, Kecil dan Menengah UMKM guna mendorong pertumbuhan ekonomi. Tujuan penelitian ini adalah untuk menjelaskan tentang mekanisme kerja Bank Wakaf Mikro dalam pemberdayaan pada UMKM dan akad yang digunakan pada Bank Wakaf Mikro di lingkungan pondok pesantren. Penelitian ini menggunakan penelitian hukum empiris dengan menggunakan pendekatan kualitatif. Hasil penelitian menunjukkan bahwa mekanisme pembiayaannya Bank Wakaf Mikro berbasis kelompok dan imbal hasil yang didapat sebesar 3% tanpa agunan. Transaksi dalam lembaga keuangan syariah harus menggunakan akad yang sesuai dengan nilai-nilai Crowdfunding Structure in Islamic Venture Capital for SMEs DevelopmentFauzul AthiefHanif NoorAthief, Fauzul Hanif Noor, 'Embedding Crowdfunding Structure in Islamic Venture Capital for SMEs Development', Economica Jurnal Ekonomi Islam, 2019, 1-28 Peran Lembaga Keuangan Mikro Syariah Dalam Pemberdayaan UMKMR BahagiaR RidwanBahagia, R, and R Ridwan, 'Peran Lembaga Keuangan Mikro Syariah Dalam Pemberdayaan UMKM', Jurnal AKMAMI Akuntansi …, 2022, 97-107Deni Dwi Hartomofaktor-Faktor Yang Mempengaruhi Umkm Di HartantoSurakartaDeni Dwi Hartomo, Hartanto, 'Faktor-Faktor Yang Mempengaruhi UMKM Di Surakarta', Jurnal Bisnis & Management, 2014, 19
WakilPresiden, Ma'ruf Amin menyatakan, pesantren menjadi tempat strategis dalam mengoptimalkan fungsi Bank Wakaf Mikro (BWM). Apalagi, saat ini jumlah sebaran pesantren tercatat lebih dari 27.000 di seluruh Indonesia dan karakteristiknya yang dekat dengan masyarakat. Jebolan Idola Cilik yang Sukses Jadi Pengusaha UMKM di Surabaya
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Discover the world's research25+ million members160+ million publication billion citationsJoin for free Micro Waqf Bank New Sharia Financial Instruments in Indonesia Siska Lis Sulistiani*, Muhammad Yunus, Eva Misfah Bayuni Shariah Faculty Universitas Islam Bandung Bandung, Indonesia * Muhammadyunus. evamisfahb Abstract—This research aims to study and improve the benefits of micro waqf banks as Islamic microfinance institutions that have only been pioneered since 2017 in Indonesia. The research method used was qualitative research using normative juridical through interview and literature study methods, and analyzed using descriptive analysis. The results of this study indicate that a micro waqf bank stands as a sharia cooperative, but from its naming aspect that uses the term 'waqf' does not make it a waqf institution. Micro waqf banks are institutions that represent financial institutions, the Indonesian government and Islamic boarding schools as the basis of Indonesian Muslims. The purpose of this micro waqf bank is to be able to reduce poverty by providing financing to the poor through routine assistance programs, allegedly the target of this program is the poor who cannot access formal financial institutions to help the capital aspects of community small businesses. Keywords micro waqf bank, institution, Indonesia I. INTRODUCTION Socio-economic deprivation otherwise called poverty is a global phenomenon irrespective of geographical locations [1], especially in Indonesia as the largest Muslim country in the world. Waqf can be one solution in answering socio-economic problems. The institution of waqf in the Islamic social finance frame work provides a useful vehicle to fill the gap in social intermediation [2]. Waqf is one of the economic instruments of Islam that has more flexibility than the zakat instrument, but the waqf institution has been considered as a non-profit institution that does not concentrate on profit oriented, and only focuses on the problem of worship so that its development only stops at the construction of places of worship [3]. The introduction of cash waqf in early fifteenth century opened a new insight for waqf development, specifically to encourage Muslims giving behavior. Many waqf institutions, for instance, in Syria, Egypt, India, Singapore and Malaysia embraced the idea of cash waqf which seems to have great potential and benefit [4]. Waqf was very instrumental in the socio-economic field in the history of Islam in the past. The development of new instruments in the Islamic economic sector for the sake of giving birth to the value of mashlahat more done, one of which is in the waqf sector. The use of the term waqf is a trend in the culture of developing Islamic philanthropy, especially in Indonesia. In 2017 the Indonesian Government together with the financial services authority OJK initiated the existence of a Micro Waqf Bank in an effort to address the problem of poverty. The term Micro Waqf Bank was chosen because the government expects that the core of the funds distributed to the community is maintained essentially without reducing the benefits, besides being named BWM because it is located in the pesantren environment [5]. Micro waqf banks were initially thought to be related to institutions for collecting money waqf or cash waqf. however, institutionally, micro-waqf banks are registered as Islamic cooperatives or known as Islamic microfinance institutions, not as endowments, because of the difference between institutional status and the naming of research institutions interested in researching related institutions. II. METHOD This study uses qualitative research methods, through normative juridical research and uses library research in data collection, namely the type of qualitative research whose data is obtained from books, books, magazines, newspapers, journals and other records relating to issues related to endowments and endowments institutions micro. While other supporting data in the field, mostly related to micro waqf bank data and the number of pesantren in Indonesia. In collecting data the author uses a documentary method that searches for data about things or variables in the form of writing, books, articles that are relevant to writing this theme. In this research, data processing is only intended for qualitative descriptive data analysis, where the material or material will be discussed and analyzed for further content, so that the level of acquisition, the feasibility of norms, and delivery of new material can be studied. normative idea. Qualitative which means the analysis is based on efforts to find the principles of monographic and respondent information, the truth obtained from the results of research and questions for respondents, both oral and written to conduct research activities. III. RESULTS AND DISCUSSION Bank Wakaf Mikro BWM is a new institution in Indonesia, the term Bank Wakaf Mikro is also a new term especially in the pesantren education sector in Indonesia. Bank Advances in Social Science, Education and Humanities Research, volume 4092nd Social and Humaniora Research Symposium SoRes 2019Copyright © 2020 The Authors. Published by Atlantis Press is an open access article distributed under the CC BY-NC license - 1 Wakaf Mikro BWM is a Sharia Micro Financial Institution LKMS which was established with the permission of the financial services authority OJK and aims to provide access to capital or financing for small communities who do not have access to formal financial institutions. Bank Wakaf Mikro BWM in the pesantren aims to enable students to learn to manage banking. The financial services authority OJK has issued licenses to 20 Micro Waqf Bank institutions in the boarding school environment. Until the beginning of March 2018, of the 20 Micro Waqf Banks, which are pilot projects, have been channeled financing to 2,784 customers with a total financing value of Rp billion [6].” The term 'waqf' in the use of the name of a micro waqf bank institution BWM is inversely proportional to the legal basis and form of the legal entity. The legal entity of BWM is a Cooperative, while the BWM business license is a sharia microfinance institution so that its supervision is under the OJK [7]. Therefore, in fact the term 'waqf' is used in a micro waqf bank institution legally not as a waqf institution, but it is an Islamic microfinance institution, which operationally does not use a waqf legal basis, only the term waqf is considered to represent the pesantren environment where micro-waqf bank institutions are located. because a micro waqf bank is not a waqf institution, it does not have a function as nadzhir. waqf institutions generally function as nadzir waqf. Nādẓir endowment according to Government Regulation Indonesia number 28 of 1977 is categorized into two groups, namely individual Nāẓir and institutionalized Nāẓir [8]. The mechanism for developing a Micro Waqf Bank for Community Economic Empowerment is through preparing sharia-based financing services without charging interest and only paying an administration fee of 3% per year, easy requirements, as well as providing business training and assistance for its customers, while the customers include productive communities / small businesses and do not yet have access to formal financial institutions in rural areas and Islamic boarding schools. With Business Characteristics of Micro Waqf Bank Providing financing and assistance, Non deposit taking, Low yields, equivalent to 3%, Group-based and Unsecured. So that the mechanism in channeling funds at the existing micro Waqf Bank is not based on Law of 2004 concerning specific endowments related to money endowments, because in the endowment Act it is stated that the distribution of money endowments must go through Islamic financial institutions receiving abbreviated endowments of money abbreviated as' The LKS-PWU 'is officially designated by the Ministry of Religion, but the term' waqf 'is in the micro waqf bank as the name of the institution is used so that it is easily accepted by the pesantren environment. the target of BWM is Pesantren-based community economic empowerment, given the very large potential of Pesantren empowerment according to MoRA data, there are 28,194 Pesantren throughout Indonesia [9], and the largest number is in West Java. So with this amount, it is hoped that great potential can be explored to empower people and play a role in eroding economic inequality and alleviating poverty, especially the community around pesantren. Related to economic empowerment in the pesantren environment especially through waqf, according to Dhofier today there has been a paradigm shift in the pesantren body [10]. Islamic boarding school is trying to change the future of Islamic boarding school, not only able to produce clerics, preachers, hadith experts, and readers of the yellow book, but more than that, with intermediaries the path of education is able to produce knowledgeable human resources, mastering all fields of science and able to unite the religious sciences with general knowledge concerning community life. Source pesantren information center 2018, ministry of religion of the republic of Indonesia pbsb. ditpdpontren. kemenag’ Fig. 1. Graph of number of Islamic boarding schools per province in Indonesia. Based on the order of the graph Aceh, West Sumatera, Jambi, Bengkulu, Riau Islands, West Java, Yogyakarta, Banten, NTB, West Kalimantan, South Kalimantan, North Kalimantan, Central Sulawesi, Southeast Sulawesi, West Sulawesi, North Maluku, West Papua Advances in Social Science, Education and Humanities Research, volume 4092 Based on the graph, the province of West Java has the highest number of pesantren, with more than 8000 pesantren, and from this picture illustrates that the potential of Islamic boarding schools is very large in Indonesia, so that making boarding schools as the basis for economic development is very potential in Indonesia. due to the quantity of Muslims in Indonesia is very large, and become the largest Muslim country in the world. However, it should be noted that the pesantren community better understand the meaning of waqf as a term in the social environment of worship so it needs to be considered by policy makers in making a product for economic empowerment so that it does not go out of its purpose, bearing in mind that the presence of the Micro Waqf Bank is believed to increase public financial inclusion, especially Small and Micro Business UKM actors will easily get capital. In its operation, BWM is not permitted to conduct fundraising activities. Furthermore, BWM comes with several benefits including [11]  Helping small communities to avoid being caught in moneylenders.  Providing funding for businesses in a cheap and easy way for unbanked people.  Help develop community businesses so that they can advance their welfare. Micro waqf bank business scheme in poverty alleviation. Among the explanation of the scheme are as follows [8]  Donors are all Indonesian people who have excess funds, especially entrepreneurs and / or large companies who have a concern for the empowerment program for the poor and alleviation of inequality in Indonesia.  Productive poor people are  who has been able to meet the basic needs for survival.  The poor who already have productive businesses or have the will and enthusiasm to work,  The poor who have a commitment to take part in an empowerment program. The target financing customers are productive poor people who cannot access formal financial institutions. The micro waqf bank business model is present as an incubator to be able to prepare customers for the sector of formal financial institutions such as Islamic banking, Islamic financial institutions, Islamic ventures and financial institutions with similar complexity structures.  Non-deposit taking is not managing public funds, like savings, savings, time deposits and similar products. Micro waqf banks focus on empowering productive poor people through mentoring and microfinance. As for the source of micro-waqf bank income comes from the profit sharing of Islamic deposits, the results of financing and other service revenues. The process of monitoring and supervising the micro waqf bank is carried out by OJK in coordination with the Ministry of Education, Boarding Schools and trustworthy community leaders. Source 'OJK' 2018 Fig. 2. BWM monitoring and supervision process. IV. CONCLUSION Micro waqf bank is an Islamic microfinance institution that was established in 2017 in Indonesia, this institution was established with the permission of the financial services authority OJK and aims to provide access to capital or financing for small communities who do not have access to formal financial institutions. This institution has no direct relationship with the known waqf institutions in general. The use of the term 'waqf' is only as a form of adjustment to the pesantren environment which is the basis of its establishment and development. REFERENCES [1] L. Raimi, A. Patel and I. Adelopo, “Corporate Social Responsibility, waqf system and zakat system as fatith-based model for poverty reduction,” World Journal of Entrepreneurship, Management and Sustainable Development vol. 10, no. 3, pp. 228-242, 2014. [2] S. Ahmed, A. Gahfar and M. Hakimi, “Application of Waqf for Social and development finance,” ISRA International Journal of Islamic Finance, vol. 9, no. 1, pp. 5-1, 2017. [3] S. Anwar, Studi Hukum Islam Kontemporer. Jakarta RM Books, 2007, [4] A. F. Osman, M. O. Mohammed and A. Fadzil, “Factor Influencing Cash Waqf Giving Behavior A Revised TheoRy Of Planned Behavior,” Journal of Global Business and Social Entrepreneurship GBSE, vol. 1, no. 2, pp. 12–25, 2016. [5] CNBC Indonesia, 2018, [Online]. Retrieved from [6] A. Faujiah, “Bank Wakaf Mikro dan Pengaruhnya terhadap inklusi keuangan Pelaku Usaha Kecil dan Menengah UKM,” 2nd Proceedings Annual Conference for Muslim Scholars Kopertais Wilayah IV Surabaya, pp. 375, 2018. Advances in Social Science, Education and Humanities Research, volume 4093 [7] CNBC Indonesia, 2018 [Online]. Retrieved from [8] Y. Purwanto, H. Utomo and R Noor, “Nāẓir Al-Waqf in Imam Syafi’i’s View and Its Implementation in Indonesia,” International Journal of Nusantara Islam, vol. 04, no. 01, 2016. [9] S. L. Sulistiani. Pembaharuan Hukum Wakaf. Bandung Refikan Aditama, 2015, pp. 10. [10] Otoritas Jasa Keuangan, 2018, [Online], Retrieved from Lihat 2018 [11] Otoritas Jasa Keuangan, Bank Wakaf Mikro Program Pemberdayaan Masyarakat Melalui Pendrian Bank Wakaf Mikro-LKMS. Jakarta Bahan Sosialisasi Publik OJK, 2019. Advances in Social Science, Education and Humanities Research, volume 4094 ... By referring to the above guidance, the practice of qardh al-hasan in the BWM Alpen Barokah Mandiri as shown above is clearly in line with the existing provisions, is the use of the qardh al-hasan operating funding system. Referring to the accounts used, the BWM operating mechanism carries out two basic activities, is receiving donations from charities pooled by the LAZ BSM as basic capital, and also distributing them to the community's environment through funding that is accompanied by training and business support Sulistiani et al., 2020. ...Zaid Raya ArgantaraYuliana SafitriNoviana PrasantiSyahruddin SyahruddinMicro waqf Bank in Sumenep is necessary due to workforce absorption of 486,196 people, making the Sumenep city a capital with the largest number of UMKM five of East Java. Therefore, the purpose of this research is to reveal the implementation of qardh al-hasan payment in small and medium-sized micro-enterprises and the role of qordul-hasan accounts in the creation of small and medium-sized micro-enterprises. This study is a qualitative study with phenomenological approach. The data was obtained through with interview data sources, observations and documentation. Janice Mc Drury's theory was employed to analysis the data, finding themes, writing models, determining coding and deciding to reach the facts. The results of this study indicate that the implementation of these qardh al-hasan accounts through the level of identification, socialization, qualification testing, pre-PWK, PWK and “Halaqah Mingguan” HALMI. The role of the qardh al-hasan account provided by the Micro Waqf Bank Alpen Barokah Mandiri has had an impact on the expansion of the efforts carried out in the passport. Yedi PurwantoHari UtomoRasyida NoorThis article focuses on the possessing endowment that refers to the association that copes the endowment properties from the endower in order to be managed and developed based on its intentions Act Number 41 of 2004 Article 1 Section 4. According to Imam Syafi’i, possessing endowment can be comprised by waqῑf, or mawqūf alayh, or ḥākim. Dissimilarity with the constraints in the Government Regulations Number 28 of 1977, possessing endowment should be managed by individual or institution in contrast with the constraints that are mentioned by Imam Syafi’i. Evenly, Act Number 41 of 2004 Article 9 has mentioned possessing endowment may include individuals, organizations, and institutions. This study examines that Nazhir Waqaf in Indonesia must be established referring to the view of Imam Syafi’i, Government Regulation Number 28 of 1977, and Act Number 41 of 2004 about The Endowment of Land Properties. Through literature review of Imam Syafi’i works and refers to Government Regulation Number 28 of 1977, Act Number 41 of 2004, and the Government Regulation Number 42 of 2006, this paper concluded that Nazhir Waqaf can be implemented referring to the view of Imam Syafi’i and also regulated under the Government Regulations Number 28 of 1977, Act Number 41 of 2004, and the Government Regulation Number 42 of 2006 about Endowment in This paper aims to discuss the application of waqf endowment in the social finance sector for funding social and development projects and services. Design/methodology/approach The study is qualitative. It reviews literature and provides descriptive data to present its main idea. Findings Most Muslim-majority countries are generally income-poor, and the governments are generally weak in their tax collection, effective governance and capacity for development spending. Private sector financial institutions are scarce and mostly cater to the people who can meet the income-based lending criteria. Thus, the institution of waqf can fill the gap as a social finance institution by providing intermediation services for effectively utilising perpetual social savings. Flexibility in the rules of waqf enables it to serve beneficiaries directly or through financial institutions and to provide a wide range of social services. Research limitations/implications This conceptual research highlights the need and potential of waqf without discussing the regulatory and operational details of how to effectively institutionalize it in different regions. Practical implications The institution of waqf can harness the potential of selfless charitable giving in an effective way for better economic impact in the targeted social segments of society. Originality value The paper suggests the establishment of waqf-based training and vocational centres which will increase opportunities of self-employment and contribute in upward social mobility of – Poverty is a plague which has continental manifestation, but its impact is heavily felt in several Muslim majority nations MMNs, where unemployment, illiteracy, chronic diseases, food shortage, sectarian wars and wave of militancy are surging at alarming rates. The purpose of this paper is to develop a faith-based model FBM to complement the conventional poverty reduction models. Experiences have shown that FBMs find more acceptability among Muslim nations because they have theoretical and theological underpinnings from the Qur’an and Hadith, as opposed to conventional models that are often viewed with suspicion, sequel to Islamic revivalism. Design/methodology/approach – This research adopts a qualitative research method relying on secondary data/information sourced from CIA Factbook, previous scholarly works, working papers, case studies and relevant internet resources. In line with methodological approach of qualitative research, the secondary data/information were subjected to content and thematic analyses CTA from which facts, figures and presumptions were derived to support the FBM. Findings – The paper justified the plausibility of integrating corporate social responsibility CSR, Waqf system WS and Zakat system TZS as FBM for poverty reduction, enterprise development and economic empowerment in MMNs. Research limitations/implications – The gap left behind by the paper is for future researchers to carry out an empirical investigation on the viability or otherwise of the FBM. This could include the governance structure, operational modalities and regulatory frameworks that would enhance the functioning of the FBM. Practical implications – FBM framework is practically a corporate social investment CSI, which would be heavily funded by Zakat payers, CSR donations and Waqf. The funds would be deployed to poverty reduction in a number of ways ranging from training, micro-credit support for SMEs, apprenticeships, setting up technology business incubation centres, cluster development, infrastructural development in industrial parks, as well as providing welfare support services to the poor, marginalised communities and other economically disadvantaged groups. Originality/value – The theoretical research is a contribution to theory and practice of CSR in the field of management and Islamic economics. It has developed a FBM for adoption by MMNs who are hesitant in adopting western model for fear of compromising their ethical AnwarStudi Hukum Islam KontemporerS. Anwar, Studi Hukum Islam Kontemporer. Jakarta RM Books, 2007, Influencing Cash Waqf Giving Behavior A Revised TheoRy Of Planned BehaviorA F OsmanM O MohammedA FadzilA. F. Osman, M. O. Mohammed and A. Fadzil, "Factor Influencing Cash Waqf Giving Behavior A Revised TheoRy Of Planned Behavior," Journal of Global Business and Social Entrepreneurship GBSE, vol. 1, no. 2, pp. 12-25, Wakaf Mikro dan Pengaruhnya terhadap inklusi keuangan Pelaku Usaha Kecil dan Menengah UKMA FaujiahA. Faujiah, "Bank Wakaf Mikro dan Pengaruhnya terhadap inklusi keuangan Pelaku Usaha Kecil dan Menengah UKM," 2nd Proceedings Annual Conference for Muslim Scholars Kopertais Wilayah IV Surabaya, pp. 375, Wakaf Mikro Program Pemberdayaan Masyarakat Melalui Pendrian Bank Wakaf Mikro-LKMSOtoritas Jasa KeuanganOtoritas Jasa Keuangan, Bank Wakaf Mikro Program Pemberdayaan Masyarakat Melalui Pendrian Bank Wakaf Mikro-LKMS. Jakarta Bahan Sosialisasi Publik OJK, 2019. Investasiwakaf tunai dapat dilakukan dengan berbagai jenis investasi, yaitu: (a) Investasi Jangka Pendek: yaitu dalam bentuk mikro kredit. Bank-bank telah mempunyai pengalaman dalam bentuk kerjasama dengan pemeriintah untuk menyalurkan kredit mikro, seperti skim KPKM (Kredit Pengusaha Kecil dan Mikro) dari Bank Indonesia (BI); (b) Investasi
Visi Misi Bank Wakaf Mikro Al-Fithrah Surabaya A. Visi “Membangun insan menuju masyarakat yang adil, makmur dan sejahtera.” Dalam menjalankan fungsi lembaga keuangan yaitu sebagai lembaga intermediasi untuk menyalurkan dana kepada masyarakat dan dinikmati sehingga masyarakat bisa menjadi makmur dan sejahtera dalam segi perekonomian mereka. B. Misi 1 Menciptakan lingkungan pesantren agar lebih sejahtera dan makmur. 2 Menciptakan budaya bermuamalat secara jujur, adil, amanah dan berakhlak. 3 Menumbuhkan kesadaran masyarakat dalam hal membiasakan hidup untuk saling membantu dan menolong orang lain. 4 Mewujudkan keadilan sosial bagi seluruh masyarakat yang ada sekitar pesantren. Sumber Dana Bank Wakaf Mikro Syariah Al Fithrah Wava Mandiri mendapatkan sumber dana dari Lembaga Amil Zakat Nasional Bangun Sejahtera Mitra Umat Laznas BSM berupa dana wakaf uang cash waqf. Struktur Lembaga Setiap perusahaan pasti memiliki SDM yang bervariasi sesuai kebutuhan perusahaan tersebut. BWM Al - Fithrah Wava Mamdiri memiliki staff dan anggota kurang lebih 8 orang yang tentunya memiliki latar belakang pendidikan 46 yang berbeda-beda dan rata -rata dari alumni Pondok Pesantren Salafi Al Fithrah. Namun hanya sedikit yang lulusan Ekonomi Syariah maupun Perbankan Syariah. Namun dari SDM yang sudah dimiliki sudah memberikan pelayanan yang baik kepada pelanggan, mungkin hanya perlu adanya penambahan saja. Para karyawan selalu melakukan inovasi dan mengembangkan atas ide ide dalam programnya, serta melaksanakan tugas masing-masing dengan penuh tanggung jawab, amanah, disiplin dan semangat dalam diri untuk senantiasa fastâbiqul khairât, mensyiarkan dan mengedukasi masyarakat luas mengenai adanya sistem ekonomi syariah yang tidak mengandung gharar maupun unsur riba. Pengurus Bank Wakaf Mikro Al Fitrah Wava Mandiri Surabaya Deskripsi pembagian tugas. Mengacu pada struktur organisasi LKMS diatas, maka pada masing-masing tingkatan diberikan uraian tugas sebagai fungsi masing-masing tingkatan dengan ciri sebagai sebuah organisasi A. Dewan Pengawas Syariah DPS adalah perwakilan DSN-MUI pada LKMS tujuannya adalah untuk melakukan pengawasan di bidang syariah kepada pengurus/dewan direksi dan seluruh manajemen, serta memberikan nasihat dan pertimbangan tentang produk dan bentuk opersional lainnya supaya tidakbertentangan sengan prinsip-prinsip syariah 47 1 Melakukan pengawasan terhadap kerja pengurus dan pengelola dengan berpedoman kepada Al Qur’an, hadist dan ketentuan fatwa yang dimuat oleh DSN MUI. 2 Memberikan nasehat kepada pengurus dan pengelola LKMS dalam rangka operasional LKMS. 3 Melakukan kajian dan memberikan fatwa tentang produk dan operasional LKMS yang berpedoman kepada AL-Qur’an, Hadist dan Fatwa DSN-MUI. B. Pengawas/Komisaris Mewakili RAT/ RUPS dalam melakukan pengawasan terhadap kerja pengurus serta memberikan nasihat baik diminta ataupun tidak kepada pengurus/direksi demi kemajuan Organisasi LKMS. Tugas-tugas 1 Melakukan pengawasan terhadap kerja pengurus dengan pegangan pada kebijakan umum dari RAT/RUPS 2 Memberikan masukan dan nasehat kepada pengurus dalam rangka operasional LKMS. C. Pengurus/Dewan Direksi Kewenangan Menerima mandat dari RAT/RUPS, pengurus/direksi berwenang untuk memastikan jalan tidaknya LKMS dan membuat kebijakan umum serta mekukan pengawasan pelaksanaan kegiatan LKMS sehingga 48 semuanya diharapkan pada pelaksanaanya akan sesuai dengan tujuan yang telah ditetapkan. Tugas-tugas 1 Merumuskan dan menyusun kebijakan umum LKMS 2 Merumuskan kebijakam operional yang merupakan penjabaran dari kebijakam umum yang telah ditetpak oleh RAT/RUPS 3 Melakukan pengawas kegiatan dalam bentuk 4 Melakukan pengawasan terhadap tugas manajer 5 Persetujuan pembiayaan untuk suatu jumlah tertentu 6 Memberikan rekomendasi produk-produk yang akan ditawarkan kepada anggota/nasabah supaya sesuai dengan etika norma yang disepakati. D. Manajer Umum 1 Bertanggung jawab atas perencanaan, koordinasi dan pengarahan dari semua aktivitas operasi LKMS guna mencapai sasaran dan tujuan yang sudah ditetapkan. 2 Bertanggung jawab menyangkut hal-hal yang berkaitan dengan perencanaan produk, pemasaran dan penerapan dari sistem manajemen, administrasi kepegawaian, keuangan dan akuntabilitas keuangan pada pengurus. 49 3 Bertanggung jawab untuk operasi yang menguntungkan dalam rangka kebijaksanaan, sasaran-sasaran dan anggaran-anggaran yang dibuat bersama staff manajemen. E. Tugas Utama dan Wewenang 1 Membuat dan menerapkan rencana-rencana dan sasaran-sasaran dari bawahan langsung. 2 Membuat rencana kerja secara periodik, yang meliputi a Rencana pemasaran b Rencana pembiayaan c Rencana biaya operasi d Rencana keuangan 3 Merencanakan dan memantau aktivitas pembiayaan dan penggalangan dana a Menyetujui sasaran pemasaran jangka panjang dan pendek. b Mengevaluasi pelaksanaan terhadap sasaran usaha dan melakukanperbaikan bila perlu. 50 c Mengikuti syarat-syarat pembiayaan secara keseluruhan dan ikut sertadalam pembiayaan dan penggalan dana yang penting bila perlu. 4 Merencanakan dan memantau aktivitas pembiayaan dan penggalangan dana 5 Merencanakan dan memantau sistem aplikasi dari pesanan pelangan untuk memastikan terpenuhinya kualitas layanan. a Mengikuti sistem aplikasi permintaan langganan dan menentukan sertamemperoleh penerapan yang cocok. b Berkoordinasi dengan para manajer guna pengembangan sistem dalamrangka pembuatan proyek yang memungkinkan sistem informasi dan transportasi pengiriman yang baku. 6 Memimpin rapat manajemen guna menyediakan media komunikasi, koordiansi dan pengambilan keputusan teknis dari sasaran-sasaran dan target yang sudah ditetapkan. 7 Menyediakan jalur komunikasi dan koordinasi yang jelas antara para manajer dan rekan sekerjanya secara fungsional di wilayah area pemasaran sebagai pusat koordinasi pembiayaan dan penggalangan dana, pengembangan sistem pemasaran dan promosi bagi yang berprestasi. 51 8 Memberikan persetujuan akhir atas struktur organisasi dan pengisian stafnya, remunerasi, dengar pendapat, pemberhentian, kenaikan pangkat di semua bagian yang dibawahinya. 9 Mengarahkan persiapan dan menyetujui anggaran biaya dan operasional pemasaran LKMS. 10 Membuat laporan secara periodik kepada pengurus/ direksi, berupa a Laporan pembiayaan baru b Laporan perkembangan pembiayaan c Laporan dana d Laporan keuangan F. Hubungan Kerja Utama tidak termasuk hubungan yang berkaitan dengan koordinasi langsung 1 Bekerjasama dengan pihak ketiga untuk memperoleh informasi dan data tentang produk-produk baru, sistem-sistem pelatihan dan pengembangan sistem Informasi. 2 Bekerjasama dengan bagian pembiayaan dan penggalangan dana untuk menyediakan ide-ide pengembangan pemasaran dan pengaturan wilayah pemasaran. 52 3 Bekerjasama dengan Administrasi dan keuangan untuk penganggaran biaya pemasaran pameran, seminar, presentasi dll. 4 Bekerjasama dengan Administrasi dan keuangan untuk membuat target-target financial LKMS . 5 Bekerjasama dengan bagian pembiayaan dan penggalangan dana untuk memperoleh koordinasi pemasaran produk. G. Bagian Keuangan dan ADM Kewenangan Menangani Administrasi dan keuangan, menyusun dan melaporkan laporan keuangan Tugas-tugas a Mengerjakan Jurnal Buku Besar b Menyusun Neraca dan Rugi Laba secara priodik c Melakukan pengalokasian pendayagunaan dana d Membantu manajer dalam hal pembuatan dan perumusan Arus Kas dan Budgeting. H. Bagian Pembiayaan supervisor Kewenangan Melakukan kegiatan pelayanan kepada peminjam serta melakukan pembinaan agar pembiayaan yang diberikan tidak macet 53 a Menyusun rencana pembiayaan b Menerima analisa pembiayaan c Melakukan analisa pembiayaan d Mengajukan pembiayaan kepada komit e Melakukan administrasi pembiayaan f Melakukan pembinaan nasabah/anggota g Membuat laporan perkembangan pembiayaan Pembiayaan Qardhul Hasan di Bank Wakaf Mikro Al-Fitrah Surabaya
AllianzCenter Surabaya Gedung Graha Pacific, Lantai 1-2 Jl. Basuki Rahmat No. 87-91 Surabaya 60271 AllianzCare : 1500 136 AllianzCare Sharia : 1500 139. Allianz Center Medan Forum Nine Lt. 6 (Plaza CIMB Niaga) Jl. Imam Bonjol No. 9, Medan - Sumatera Utara 20112 AllianzCare : 1500 136 AllianzCare Sharia : 1500 139
Ahmad Buchori Ketua Satgas Pengembangan Syariah dan Ekosistem UMKM Otoritas Jasa Keuangan OJK mengatakan, pihaknya menargetkan 100 bank wakaf mikro terbentuk sepanjang tahun itu, dia berharap permodalan bank wakaf mikro datang dari dana CSR BUMN dan BUMD, dengan dukungan Kementerian BUMN dan pemerintah daerah.“Kami berharap sampai dengan 100 bank wakaf mikro tahun ini. Tapi, kembali lagi itu tergantung donaturnya,” ujarnya di Medan, Sumatera Utara, Sabtu 26/3/2022.Buchori menyebut, sampai 2024 diproyeksikan ada seribu bank wakaf mikro dengan penyaluran dana masing-masing Rp8 nantinya terdapat Rp8 triliun dana yang disalurkan kepada UMKM di sekitar pesantren melalui bank-bank wakaf data OJK, sekarang terdapat 62 bank wakaf mikro dengan jumlah dana yang disalurkan Rp 87,5 miliar kepada 2020, dua bank wakaf mikro didirikan melalui kolaborasi dengan pemda, yaitu bank wakaf mikro Pesantren Yayasan Pondok Karya Pembangunan di DKI Jakarta dengan dana dari BUMD yang dikumpulkan melalui BPD Bank DKI, dan Nurul Huda OKU Timur dengan dana dari BPD Sumsel menambahkan, selama ini keberadaan bank wakaf mikro mendapat tanggapan positif dari berbagai pihak.“Selain itu permodalan juga sudah memperoleh donasi dan dukungan lainnya dari para donatur. Harapannya, ke depan donasi pengembangan bank wakaf mikro dapat semakin luas dan dapat menjangkau nasabah lebih banyak lagi,” tandasnya.ant/rid
KetuaDewan Komisioner OJK Wimboh Santoso meresmikan Klaster Usaha Nasabah Sektor Peternakan Kambing dan Domba yang dipusatkan di Bank Wakaf Mikro (BWM) Imam Syuhodo, Pondok Pesantren Imam Syuhodo, Sukoharjo, Jawa Tengah, Kamis (24/2/2022).
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. 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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.
Berdasarkandata OJK per 31 Maret 2018, telah berdiri 20 Bank Wakaf Mikro, yaitu di Serang dan Lebak di Provinsi Banten, Cirebon, Bandung, dan Ciamis di Provinsi Jawa Barat, Cilacap, Kudus, Klaten, dan Purwokerto di Provinsi Jawa Tengah, Provinsi DI Yogyakarta dan Jombang, Kediri, serta Surabaya di Provinsi Jawa Timur. Dari 20 Bank Wakaf Mikro

JalinBank Mandiri Taspen dukung digitalisasi perbankan nasional untuk permudah akses layanan keuangan "Sumut merupakan provinsi yang ketiga menjalankan program Wakaf Modal Usaha Mikro itu setelah Jakarta dan Surabaya, " katanya. Wakaf Modal Usaha Mikro adalah program yang diinisiasi Global Wakaf berupa penyaluran dana bantuan modal

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