CREATING A SOCIAL JUSTICE TROUGH ZAKAT AND ITS RELEVANT TO POVERTY ALLEVIATION: A PERSPECTIVE OF ABUL A’LA AL-MAUDUDI

This paper aims to reveal Al Maududi’s thoughts related to the concept of social justice, which is proxied in the management of zakat. His thoughts emphasize the entire economic scheme developed under the principles of sharia (Islamic law), projecting an internally balanced economic system and totally not accepting capitalism or communism. He explicitly stated that the embodiment of justice (a’dl) and welfare (falah) as a means of seeking God’s blessings (fadhl al-Allah) through the determination of its main goals using the maqasid of sharia. The results of this literature study reveal that zakat philanthropy can carry out several main functions of modern public finance related to social security rights in the form of health, education, food, housing, and public transportation. Zakat is also able to reduce social inequality that arises from human exploitative economic behavior and becomes an effort to achieve social justice.


Introduction
Islam is a complete view and method of life. 1 Islam regulates all aspects of life, so that Islam must also talk about social justice to realize comfortable and prosperous community life. 2 The concept of Islamic social justice is a modern concept. 3 In the view of Islam, justice is the opposite of injustice and arbitrariness, not by means of passively eliminating injustice and arbitrariness. However, justice also has an active meaning reflected in the "universal Islamic moderation" which is ж Vol. 08, No.01, April 2021 ж In line with the preliminary explanations, Al-Maududi stated that the big mistake committed by communism was to make economic problems the axis of human life and communism did not look at human problems carefully. If communism discusses matters of divinity, morals, the history of the physical sciences, or civilization, its discussion must be influenced by economic theory and its fanatical view of the economic aspect of human life. Because communism never extracted out of this narrow environment, the balance in life was disappearing. 7 The effect of zakat on the economy can increase the capacity and purchasing power of mustahik, encourage investment by reducing the accumulation of unproductive capital so that in aggregate, it will increase productivity which impacts labor absorption and state income from corporate taxes. In the context of zakat management in Indonesia, which is carried out by the National Zakat Agency in Indonesia (BAZNAS), zakat is distributed in the form of consumptive assistance and productive assistance. Consumptive assistance is expected to increase the aggregate consumption of mustahik. Meanwhile, productive assistance is expected to increase the production capacity of mustahik and in the end will increase the national output which is reflected in the Gross Domestic Product (GDP). 8 Therefore, in general, zakat will have a positive impact on the economic growth of a nation.
This paper provides a strengthening of the moral foundation for recipients and managers of social security in the form of zakat. The strengthening of the moral foundation makes zakat managers more trustworthy in carrying out their duties. Additionally, with the existence of a moral foundation, the recipient of zakat also has a desire to become a zakat payer and has a sense of adequacy to receive zakat.

Spectrum of Al-Maududi Thought
Al-Maududi's thinking is based on his belief that Islam is not a set of ideas that are not related to one another, but Islam is a religion that 11 Abul A'la al Maududi, First Principles of Islamic Economics, UK: The Islamic Foundation, 2013. 12  Departing from these facts and reality, then Al-Maududi discusses socio-political problems, economic systems, and others.
According to him, the starting point for all problems such as socio-politics and economics is Tauhid, 19 that is, believing in the oneness and power of Allah SWT. This is the main foundation of the social and moral system, as taught by the apostles. From this principle of tawhid, then Al-Maududi explained that no one is given the authority to give orders and rules at will on their own.
In his view, Allah SWT has created the earth and its contents for humankind. Therefore, it is the right for every human being to attempt and acquire a share of the bestowed livelihood on this world. All human beings share this right, and no one may take others' rights, and no one should be given priority over the rights of others. Therefore, it is not permissible to hinder or prevent a person, tribe, or class from obtaining certain materials or goods for living or occupying certain positions. All humans have the right to equal opportunities in the economic world and therefore, Islam will not legalize differences that result in the birth of a monopoly by individuals, tribes, classes, or certain groups of people over food items and human life. 20 The right and authority in this matter belongs only to Allah SWT alone. This opinion is based on the following verses:  will to do or prohibit everything. It is the right of all people to try and obtain their share of the living materials that God has given to humans on this earth. Islam guarantees that all human beings are given the same opportunities and the same fair chances for all people in the efforts of all human beings. 25

Islamic Economics from the Perspectives of Al-Maududi
According to Al-Maududi, the format of the Islamic Economic System is an economic plan that is global in nature, as has been explained in the Quran and Al-Hadith. Islam determines several basic plans. Then it is human beings who make the appropriate economic plans at all times while still referring to the basic concepts of the Qur'an and Al-Hadith. This is also explained by Yusuf Qardhawi, who said, "There are rules in Islam that are global and detailed. The global ones, usually for things that are possible to change due to time and place factors. At the same time, the details are for standard things. Economic and political problems often change, temporal, according to space and time. Therefore, for this problem, Islam has enough to lay the groundwork". 26 In the Islamic economic system, it cannot be separated from the

Individual Freedom
The first objective is to preserve individual freedom and limit it to levels compatible only with human values. The reason is that a person must be accountable individually to Allah and not collectively. Therefore, Islam prescribes economic rules which result in maximum freedom of economic activity for each individual, and binds those who are only to the limits that are necessary to keep them on the prescribed path. The aim of all this is to provide freedom to each individual and prevent the emergence of a tyrannical system that can kill human development. 27 The meaning of freedom in the Islamic economy is understood from two perspectives, first the theological perspective and the second perspective ushul fiqh/tasyri' philosophy. The notion of freedom in the first perspective means that human beings are free to choose between good and bad in managing natural resources. The freedom to make that choice is inherent in human beings, because human beings have been endowed with the intellect to think of which is good and bad, which is maslahah and mafsadah, and which is beneficial and harmful.
Since the freedom to choose, it is logical that humans must be responsible for all their economic behavior on this earth. For example, humans with potential intellect know that illegal logging will result in floods and landslides. Humans also know that throwing waste into rivers whose water is needed by society for washing and bathing is a wrong act that contains mafsadah and harm. Likewise, humans realize, doing usury is a great tyranny that is prohibited. But he did it too, therefore he must be held accountable for his actions before Allah. If humans believe that 27 Ibid, 275.
Akhmad Hafandi: Creating a Social…. [11] ж Vol. 08, No.01, April 2021 ж they are doing the action because God wants it according to the Jabari understanding, then it is not logical that they will be held accountable for their behavior deviations. 28 Thus, the meaning of freedom in the eyes of Islamic theology is that humans have freedom of choice. The existence of reward and punishment is an indication that humans are free to make choices. All his decisions in making these choices will be shown to him on the Day of Resurrection to be accounted for in the Divine Court.

Harmony in Moral and Material Development
Human moral development is of fundamental importance to Islam. Therefore, individuals in society need to have the opportunity to practice kindness on purpose. Then generosity, generosity, and other kindness become something that lives in society. That is why Islam does not rely entirely on the law to uphold social justice but gives primary authority to the formation of human morals such as faith, piety, education, and others. 29

Cooperation, Harmony and Justice
Islam upholds human unity and brotherhood and opposes strife and conflict. Therefore, Islam does not divide society into social classes.
If you look at the analysis of human civilization, social class is divided into two. First, an unjustly created and fabricated class imposed by evil economic, political, and social systems such as Brahmin, Feudal,

The Basic Principal of Islamic Economic
Apart from explaining the Islamic economic system, Al Maududi also developed the following basic principles of Islamic economics:

Private Property and Its Limits
The teachings of Islam recognize the human right to earn a living on God's earth in accordance with the ability, competence, and talents he possesses. However, Islam does not give human beings the right to earn a living in ways that will cause chaos in the acquisition of wealth. 32 Islamic teachings uphold the difference between "halal" (legal) and here is defined as not limited to an additional and predetermined return of money which is known today as loan interest, but is more about the difference between legitimate and illegitimate profits or taking other people's property in a generally vanity way. This is prohibited because it creates injustice. 37 As a result, modern scholars encourage asset-based financing where profit sharing to investors is linked to provision and asset performance. The higher returns should be commensurate with the level of risk. It is a fact that Islam is not against higher returns in investing.

Zakat and Baitulmaal for Social Security
In the world of capitalism, there are also bodies such as life insurance but the purpose and purpose of this business is contrary to the teachings of 36 the slightest fear for our children's future because the next "Baitulmal" will be responsible for their fate. This institution is a permanent and permanent helper whose protection can be relied upon in times of illness, old age, disasters due to natural disasters, or any circumstances. For this reason, the capitalists will not be able to compel the ummah to accept their offer to work on the terms and conditions which they have put forward.

Social Justice from the Perspectives of Al-Maududi
In general, Al-Maududi has several teachings that intersect with Muslims' lives and the state, which can be described as follows: democratic values in Islam are not absolutely human property, and Islamic political theory strongly criticizes the royal system, and the Islamic economy is against usury because it can torment people. Al-Maududi emphasized that an Islamic state must be universal or comprehensive. Islam in a state system cannot be separated from aspects of life, be it political, economic, social, artistic, educational, and so forth.
Here, Al-Maududi wants to explain that a state based on Islam with its The concept of social justice expressed by Al-Maududi in reallife practice explains more about how the concept of "zakat" is able to alleviate poverty and be able to provide social justice for humans. The practice of zakat is basically worship in the form of money. Zakat is based on the concept that all objects belong to Allah, and wealth is entrusted to humans as a mandate. The obligation of zakat is attached to every Muslim who has assets that must be zakat and has reached the nisaab (the minimum amount of zakat) from the wealth that is experiencing growth or the result of the growth process. 39 In Arabic linguistics, zakat is the root word of the verb "zakat" which means "to grow, purify and increase". In Islamic law, the word zakat refers to a determined share of wealth determined by Allah to be distributed among the categories of those who are entitled to receive it.
This is an obligatory payment by the rich to the poor. 40 Several other Islamic thinkers have also stated that paying zakat not only builds a direct relationship between the rich and the poor economically but also provides a practical mechanism that contributes to reducing the boundaries of inequality. 41  silver are subject to compulsory zakat of two and a half percent per year and agricultural products are subject to compulsory zakat of ten percent.
It is worth mentioning that in agricultural production, the amount of zakat is not uniform because it varies according to the nature of the irrigation used. 45 The categories of property that are obliged to zakat are: money, gold and silver, merchandise (but not used alone in daily activities, for example cars, clothes, houses and jewelry), mining products, treasure, livestock and agricultural products. behavior. In this context, zakat is a religiously-motivated economic instrument in which the excess wealth of society is spent to meet basic needs and encourage the behavior of people who are unable to become entrepreneurs. In contrast to other philanthropic associations, zakat is stated in the Quran as "the right of the poor" by saying, "wa fi amwalikum haqqus saa'ileena wal mahroom," which means that in your wealth there are the rights of those who beg and the poor. The Qur'an makes a fundamental distinction between "sadaqah as charity" and "sadaqah as an obligation." The Quran recognizes zakat as an activity that has the innate capacity to directly or indirectly influence economic activity and different social variables and also determine the direction of the overall economic movement Zakat performs some of the main functions of modern public finance relating to social security rights, social assistance grants for child care, subsidized food, education, health care, housing and public transportation in welfare countries. Zakat is also able to reduce social inequalities that arise. as a result of human and human exploitative economic behavior covers the areas of social justice and social security. 47

Zakat as the Enforcement of Economic Justice
The focus of economic justice (adl al-ma'ash) according to Islam is to ensure socio-economic stability and create a prosperous society in which the principle of "without injury" (la dhar) can grow to its full 47 Ibid, 3 potential. 48 The principle of non-injury, bound by its nature, cannot be realized unless the entire structure of production, consumption, distribution and exchange of wealth follows the justice scheme described in Islamic law (Sharia). In this sense, zakat has been identified as a core component of Islamic economic philosophy which enables it to uphold social justice, which broadly involves economic justice and the maintenance of social cohesion. 49 This assertion is emphasized in the following verses of the Qur'an: "and those who believe, men and women, some of them become helpers for others. They enjoin (do) what is good, and prevent from the evil, perform prayers, pay zakat, and obey Allah and His Messenger. They will be blessed by God. Indeed, Allah is All-Powerful, All-Wise." (Al-Quran 9:71) From the above verses of the Quran, it can be seen that zakat is a "building" process. Its function is as an economic glue that has the ability to unite the various classes of society with compassion, care, and respect.
Thus, the long-term implications do not have to be seen in the context of faith alone but also in a social, political, and economic context. The ж Vol. 08, No.01, April 2021 ж justice by helping the weak is one of the fundamental responsibilities of the ruler (the state in modern terminology). He wrote: "In order to provide justice and resolve all court proceedings according to sharia, the authorities must restrain the strong from exploiting the weak and help the weak to gain rights from the strong." 50 Through the Zakat and Baitulmaal Institutions, it will provide the possibility for all levels of society who cannot earn a living or who earn less than their needs to buy the materials they need for their daily needs.
Thus, can be maintained a healthy balance between production and consumption, and it will not happen that one nation imposes bankruptcy on another nation.
The following shows the effect of zakat on the economy as reflected in macro indicators such as economic growth, poverty, and inequality which are part of the Islamic macroeconomic work system. Islamic macroeconomic systems differ from mainstream macroeconomic theories such as Keynesian or neo-classical values free. Zakat has an influence on three macro indicators, namely aggregate consumption, aggregate investment, and aggregate supply. In the Keynesian framework, from a decrease in the marginal propensity to consume, the injection of zakat funds will increase consumption and reduce savings. 51 In the economic model, the distribution of capital in the Islamic transfer system, namely zakat, will have an influence on consumption and production. Zakat is considered to be a specific type of wealth tax with 50 Ibid, 71. 51 Puskas BAZNAS, Pengaruh Zakat Terhadap Perekonomian Makro Indonesia, Jakarta: Puskas BAZNAS, 2019, 4 the aim of growth through redistribution of productivity. 52 This means that zakat on an ongoing basis will increase the productive capacity of zakat recipients, which in turn increases the average productivity and factor payment in the mechanism of work principle and productivity.
Zakat works on the principle of work and productivity through the effect of zakat in reducing voluntary and structural unemployment, which leads to increased productivity, higher labor absorption rates, and production utility and economic growth. Zakat also works under the principle of equity by generating transfer payments and redistribution for long-term productive transformation for specific groups in need. 53 Zakat can also be modeled within the framework of the Keynesian model by analogizing zakat as a tax. In general, zakat as a policy tool is able to reduce unemployment, smooth the effects of inflation and economic fluctuations. In addition, zakat can also provide several benefits, for example: first, it can provide positive changes in the rate of economic growth on the condition that the distributed zakat funds can support low-income groups, including wage subsidies. Second, zakat is able to encourage a higher rate of economic growth and a higher rate of return on capital, as well as a more equitable distribution of wealth.
Third, zakat has a contribution to economic growth and makes the

The Potential of Zakat in Poverty Alleviation in Indonesia
A. Poverty and Potential of Zakat  In addition, the slowdown in economic growth that occurred in 2019 will have an impact on decreasing the level of public consumption.
If these conditions continued in 2020, it is likely that the number of poverty in Indonesia will increase, and the income inequality between high-income and low-income people will continue to widen. Therefore, zakat can play a role as a control instrument in balancing the economy, reducing poverty, and reducing inequality. institutions are encouraging economic activity to have a multiplier effect.

Conclusion
Islam is a complete view of life and a complete method of life.
Islam regulates all aspects of life so that Islam regulates matters of social justice for the realization of comfortable and prosperous community life.
The concept of social justice expressed by Al Maududi in real-life practice explains more about how the concept of zakat is able to alleviate poverty and be able to provide social justice for humans. In this sense, zakat has been identified as a core component of Islamic economic philosophy that enables it to uphold social justice, which broadly involves economic justice and the maintenance of social cohesion. Zakat institutions function as a unique philanthropic mechanism that promotes participatory economic development.
Zakat, in the perspective of Islamic economics, has significant potential, so actually, zakat needs more attention as the urgency of zakat in the welfare of society. Finally, zakat can be an alternative solution for people's welfare and a source of state revenue. Therefore, zakat does not only have religious value, but zakat also has considerable economic value. This study examines Al-Maududi's concepts of thought which are then juxtaposed with zakat management practices in Indonesia.