al-Falāḥ in productive endowments: case study in South Sulawesi, Indonesia [Konsep wakaf produktif al-Falāḥ: kajian kes di Sulawesi Selatan, Indonesia]

Waqf, Productive, al-Falāḥ, Fundraising, Cash This study aims to determine the management mechanism of productive waqf based on jurisprudence, Compilation of Islamic Law (KHI), and Law Number 4 of 2004 regarding waqf. In addition, this study also aims to reveal the form of welfare distribution (al-falāḥ) channeled from various productive waqf programs. The type of research is qualitative research with a sociohistorical approach. The study uses primary and secondary data from the Indonesian National Charity Foundation (YAKIN) in South Sulawesi. The results of this study show that productive waqf management has been managed based on a system of collaboration between YAKIN and Nāẓir who experienced and the development of each program model. Managed productive waqf are divided into two forms, namely “waqf khairy” in the form of education programs and cash waqf in the form of rice management programs, business assistance, and capital investment. The cash waqf collection system is carried out by fundraising through family, workmates, and social media networks. The review of jurisprudence on productive waqf is in accordance with the corridors of the sharī‘ah and compilation of Islamic law, but in the implementation of the Law Number 4 of 2004 regarding waqf, it does not fulfill the requirements of the cash waqf pledge. This research also reveals that the distribution classification of al-falāḥ for productive waqf includes socio-religious aspects in the form of school fees, mosque establishment and the cultivation of Islamic values.


Introduction
Waqf is a wāqif legal action to separate and or surrender some of his property to be used forever or for a certain period of time in accordance with his interests for the purposes of worship and or general welfare according to sharia. Waqf serves to realize the economic potential and benefits of waqf property for the sake of worship and to promote general welfare (Anon, 2011). In jurisprudence, waqf is a form of contract of tabarru', in which this contract has a very large role in infrastructure development of various kinds of public facilities and economic empowerment of the people. Waqf in history, Mundzir Qahaf states that "The Ka'bah is the first waqf that is known by humans and used for the benefit of religion." (Qaḥaf, 2008). The Prophet Ibrahim was the first to build as the command of Allah to perform prayer and pilgrimage, as in surah Ali 'Imrān verse 96: َ ‫أ‬ ‫ن‬ ِ ‫إ‬ * Translation: "Indeed, the first house (of worship) established for mankind was that at Makkah -blessed and a guidance for the worlds." In Islam, a person is encouraged to spend a portion of his property, as explained in the Quran, such as the following verse in surah Ali 'Imrān verse 92: "Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love. And whatever you spend indeed, Allah is Knowing of it." The verse above confirms the motivation of Allah Almighty, so that His servants infuse the treasures that they possess and love in the path of goodness, and that among the conditions of obtaining various rewards and obedience to the heaven of God. Infusing property that human nature loves him more than himself accompanied by sincerity of course, then the pleasure of Allah and His love will be much greater, as well as the rules of fiqh read al-jazā' min jins al-'amal ‫ﺍﻟﻌﻤﻞ(‬ ‫ﺟﻨﺲ‬ ‫ﻣﻦ‬ ‫,)ﺍﳉﺰﺍء‬ kamā tadīn tudān ( ‫ﺗﺪﺍﻥ‬ ‫ﺗﺪﻳﻦ‬ ‫)ﻛﻤﺎ‬ means that the reply according to how much you do, then that is the reply you get.
The productive waqf was first carried out by 'Umar bin Khaṭṭāb RA followed by Abū Ṭalḥah RA who gave his favorite garden "Bairaḥa". Then followed by the others companions of the Prophet, such as Abū Bakr RA who made a claim on a plot of land in Mecca that was intended for his descendants who came to Mecca. 'Uthmān gave his wealth to Khaibar. 'Alī bin Abī Ṭālib RA endow fertile land. Mu'adh ibn Jabal donating his house, which is popularly known as "Dār al-Ansar". Then the implementation of the waqf was followed by Anas bin Mālik RA, 'Abdullah ibn 'Umar RA, Zubair bin Awwām RA, and 'Āishah RA, the wife of the Messenger of Allah (Anon, 2011).
In the Islamic economic system, productive waqf has not been well develop, even though productive waqf is very potential as one of the instruments for the economic empowerment of Muslims. Therefore, waqf institutions are very important to be developed. Moreover, the waqf are categorized as 'amal jāriyah whose rewards never break, even though those who give waqf have passed away. Waqf has a very large role in the distribution of wealth (welfare), therefore in Islamic economic studies, waqf are included in one of the Islamic financial institutions. When analyzing the concept of Mundzir Qahaf, waqf has the meaning of asset development efforts which involve the process of accumulation of capital and productive assets through investment for future benefits, because the aim of the waqf project is to optimize the function of waqf property as an infrastructure to improve the quality of human resources (Huda & Heykal, 2013).
The findings above will be examined and studied in this paper, so that researchers are able to contribute to the development of productive waqf for the welfare of society in general and Muslims in particular. The purpose of this study is to determine the mechanism in the management of productive waqf management of the Indonesian National Charity Foundation (YAKIN) in achieving profits both through the production activities carried out and the form of wealth distribution in the management of the Indonesian Charity Foundation as nāẓir, then study it with jurisprudence (fiqh) and Compilation of Islamic Law or Kompilasi Hukum Islam (KHI) for the waqf implementation of the Indonesian Charity Foundation. The second objective is to find out the distribution of benefits obtained from the productive waqf of the Indonesian Charity Foundation in providing welfare (al-falāḥ) in order to achieve the vision as a humanitarian institution capable of providing welfare in economic and social religious aspects to the general public and the poor in particular.

Al-Falāḥ in the Quran and the Hadith
Islamic perfection with the revelation of the Quran and the Hadith shows its miracles which are always in accordance with the conditions of the times and places. When we examine the concept of al-falāḥ, here are some verses that deal with the study of authors after reviewing some interpretation books such as Tafsīr al-Sa'dī, Tafsīr Ibn Kathīr, and the book of al-Muyassar by Ṣāliḥ bin Muḥammad Ālu al-Shaikh: a. Economic welfare, as mentioned in the Quran surah al-Jumu'ah verse 10: "And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed." The verse above explains the relationship between increasing dhikr and welfare, because with a lot of dhikr, Allah will also give a lot of welfare to his servants.
b. Social welfare, as mentioned in the Quran surah Ali 'Imrān verse 130: "O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful." This verse reaffirms the danger of usury, especially the usury that is multiplied, because usury brings injustice between human beings and destroys the social relations of society. So it is necessary for a Muslim to pay attention to the rules of the Sharī'ah in dealing, because they are the ones who will get good fortune (prosperity) in this world and in the hereafter, but for those who violate the limits of God will get a painful reward in the hereafter, and begin with family damage with disobedience of the child and his wife and so on. Islamic economy forbids usury because it is one criterion of being inhumane, and a form of oppresion that could lead to destruction of nation (Abdullah & Rozani, 2020).
c. Economic welfare, as mentioned from advice of the Prophet for giving charity, in Ṣaḥīḥ al-Bukhārī 1362 and Ṣaḥīḥ Muslim 1033, 'Abdullah ibn 'Umar reported, the Messenger of Allah, peace and blessings be upon him, said: "The upper hand is better than the lower hand. The upper hand is one that gives and the lower hand is one that takes." d. Social religious welfare, as mentioned from the story of Tabuk's war where the Messenger of Allah motivating his friends to act because of the long journey and facing the great enemy (Roman), and the companions of 'Uthmān welcomed the invitation of the Prophet to get the promise of Heaven with his property.

Productive Endowments in South Sulawesi
The Indonesian National Charity Foundation started its social movement in 2001 in the form of zakat, infaq and alms (ZIS). It began with initiation between Mr. Asep Syaptari and Mr. Andre Cecep Lantara for caring about the social conditions of the community with a distant gap between the rich and the poor. Then they tried to socialize the ZIS gathering movement among family and the work environment, especially the Air Force. ZIS distribution was also carried out to the poor in Makassar, Maros and Wajo. Entering 2016, optimism to maximize the social work of the Indonesian National Charity Foundation, it was agreed to register the Indonesian National Charity Foundation as an official foundation recognized by the government as in the annex to the decision of the Minister of Law and Human Rights of the Republic of Indonesia Number AHU-00224760.AH.01.04.

Socialization and Fundraising Techniques
In carrying out its work, the Indonesian National Charity Foundation always strives to use technology, up-todate, especially in terms of media to maximize publications to capable groups, of course with the Indonesian Charity Foundation's work commitment that more and more wāqif are joining their programs, then more and more programs can be managed by the Indonesian National Charity Foundation to be empowered and distributed to those who are entitled to it. The following are social media from the Indonesian National Charity Foundation to socialize the program and report on the activities of the Indonesian National Charity Foundation. For looking for women or donors, the Indonesian National Charity Foundation Program following socialization message begins with motivation by introducing the Indonesian National Charity Foundation as a foundation engaged in the social and social fields such as health, education and social, as well as productive business. This foundation is driven by volunteers with various professions that give ideas, knowledge, energy, wealth, time, feeling and prayer.

Productive Waqf Program Management
Program of productive waqf in Indonesian National Charity Foundations are classified in two aspects, namely: Looking at the planning side of the school and the resources that are owned by the area of land and human resources, has a huge potential to continue to be developed and organized well. When compared with the Modern Pondok Darussalam Gontor (PMDG), it can be found the similarity of this benefactor who is the founder of PMDG itself namely KH. Abdullah Sahal Zarkasyi (Rozalinda, 2016), while Junior Tahfiz Abu Bakr as-Siddiq is a testament of the elderly father of Andi Cecelia Asaad Lantara to establish on the ground that he could pass to offspring in the form of mosques and schools, and it is manifested by the permission of Allah by Mr. Andre for donating the land area of 10 ha for the construction of Pesantren and productive businesses in the form of oil palm plantations that are behind the Pesantren.
Based on the data of the education waqf above, it can be categorized as a waqf in the waqf khairy. Looking at the Islamic boarding school waqf process, the review of sharia has fulfilled the requirements of the waqf itself with the fulfillment of wāqif from Pak Andre and the extended family of Cecep lantara, mauquf bih in the form of land covering 10 ha, mauquf alaih is the establishment of mosques, schools (Pesantren) and the forms of expected to sustain the Pesantren, as well as the sighat waqf listed in the waqf deed above. As stated in above, that a wāqif is said to be legitimate if he is independent (not slave), sensible (mumayyiz), adult (bāligh) and on his own accord, this has been fulfilled by the Pesantren Tahfiz Abu Bakar above. Whereas the mauquf of these two schools is a land that has been previously mentioned, then the nature and allotment of the land has fulfilled the requirements as property that mutaqawwim, known with confidence when represented, has the benefactor itself, clear land boundaries and size so that the conditions separate from other people's property are also fulfilled, and this category of waqf is immovable. Mauquf 'alaih of this land is also clear and has been mentioned in the deed of the waqf pledges, namely for Islamic boarding schools (Islamic education and teaching) and places of worship in the form of mosques, and in this case all school scholars (mazhab al-arba'ah) agree that the allotment of waqf only covers worship that is justified in Islam, and not for places of worship outside Islam. From a review of Compilation of Islamic Law, the implementation of waqf in Pesantren Tahfiz Abu Bakar ash-Shiddiq has been in accordance with the sound of article 215 Compilation of Islamic Law which explains that waqf is a legal act of a person or group of people or legal entities that separate some of their objects and institutionalize them for as long as the duration for the interests of worship or other general needs in accordance with Islamic teachings. Someone in question is the initial owner of the land, Mr. Andre, and the group of people referred to here is the extended family of Cecep Lantara and Geerhan Lantara, some of their objects, namely the Pesantren's land with an area of 10 ha, the worship interests that are in accordance with Islamic teachings namely the construction of mosques. This waqf land also fulfills the elements in the article 217 paragraph 3 compilation of Islamic law which is free from loading, bonding, confiscation and dispute. In article 218 concerning the waqf pledge, the benefactor in this case Mr. Andre has granted his land to Zaitun Rasmin as YPWI's advisory board for the management of the Pesantren in the future. As for the deed of waqf (AIW) of this land as contained in the attachment.
In the Law number 41 of 2004, referring to article 15, this waqf is a type of waqf property for immovable property which is detailed in article 16 (a) and (d) namely land rights in accordance with the provisions of the legislation both those who have or not registered, as for points (d) in the same article, are plants and other objects related to land. This waqf land has also fulfilled the elements of articles 17 and 18 as stated in the UU Number 41 of 2004.
In the management of waqf in the education sector, the main source of funds is currently obtained from the fees and tuition fees for students. As for those who are less able and have academic achievement with a memorization of at least two (2) juz, get full school assistance from the foster parent's program. The following is a description of the Pesantren management data as follows in Table 1.
From the Table 1, the total revenue/income achievement from this Pesantren during operation since 2015 amounting to Rp. 1,714 million. In his responsibility as nāẓir, Mr. Nursalam as the chairman of nāẓir, Yayasan Pendidikan Wahdah Islamiyah (YPWI), tried to carry out the mandate of the Pesantren waqf above, this was evidenced by no more than a year of the establishment of two class buildings, two dormitory buildings, 3 management housing units successfully constructed with owned by YPWI to get donors in the construction of the above and an area of 1,200 m 2 mosque and can accommodate 1,500 people. Nāẓir has also formed a school cooperative to meet the needs of students and managers who are in it, which of course the benefits of this cooperative are again channeled for the welfare of the students and managers of the Pesantren. Future targets for the addition of classes and dormitories from students' funds to facilitate high school students.
If viewed in terms of Islamic law, nāẓir has succeeded in carrying out this waqf as well as possible. As for the review of the KHI, nāẓir of this Pesantren has fulfilled article 219 from paragraphs (a) to (f), the institution which houses Nāẓir in this case YPWI as article 219 paragraph 2 has Indonesian legal status and is domiciled in Indonesia. Nāẓir as stated in article 220 that nāẓir is obliged to take care of and be responsible for wākaf wealth and its results, and the implementation of waqf is in accordance with the objectives according to the provisions stipulated by the Minister of Religion.
In the Waqf Law review no. 412 of 2004 Chapter V Management and Development of article 45 states: Paragraph (1) Nāẓir is obliged to manage and develop waqf assets in accordance with the designation stated in the AIW. Paragraph (2) in managing and developing waqf as referred to in paragraph (1) to promote public welfare, Nāẓir can cooperate with other parties in accordance with sharia principles. In this case, Nursalam as nāẓir has carried out the mandate of paragraph 1 and paragraph 2 in the form of cooperation with the khairiyyah (social) foundation by Saudi Arabia donors with the intermediary of Shaykh Brigjen Osama with the value of the building referred to above as much as Rp. 11.000 million (Muhammad Musri (50 years), Chairperson of the Wahdah Islamiyah Development Department, Interview, Makassar, April 15, 2018).

Economic Endowments (Fingerprints and Business Investment)
This fingerprint waqf program is the flagship program of the Indonesian National Charity Foundation which is very much felt by its al-falāḥ. The concept of the rice field is a cash waqf that was promoted by the Indonesian National Charity Foundation to its donors, with a meme entitled "100 hectares of rice fields". Until now the Indonesian National Charity Foundation has 1,7 ha of rice fields rice planting. The fingerprint data that has been managed by the Indonesian National Charity Foundation are as follows in Table 2. From the Table 2, it is known that the waqf value that has been removed from the fingerprint endowments has reached Rp. 353 million and the results obtained reached 4.470 kg of rice (4,47 tons) with the total utilization and distribution of benefits reaching 894 people. As a social institution, the Indonesian National Charity Foundation seeks to maximize the work of its services and charities which are built on the motto "giving, inspiring and sincere", the form that is sought is also a business investment with funds obtained from cash waqf including canteens at Al-Azhar Integrated Islamic School, Bakso Cingkrang, Pick-up Car Rental, land lots, buying and selling/date donations, oil palm plantation business. As an illustration, the table shows the value of cash waqf managed in the form of business investment to be productive (see Table 3). The table shows the value of assets in cash waqf of the Indonesian National Charity Foundation is Rp. 884,2 million with the profit for the current profit of Rp. 66,2 million. Management of economic endowments of the Indonesian Charity Foundation above, included in the category of productive waqf based on its economic substance, according to Mundzir Qahaf productive waqf here means endowments of assets used for production purposes in the fields of agriculture, industry, trade and services those whose benefits are not directly related to waqf objects, but from the net profits resulting from the development of waqf given to those who are entitled according to the purpose of waqf. Here, productive waqf to be able to produce goods or services is then sold and the results are used in accordance with the purpose of waqf (Qaḥaf, 2008).
So in its management, the Indonesian National Charity Foundation and more specifically Mr. Asep as the person in charge of the program continue to increase the efforts of both participants of the money waqf donors to procure fingerprints that have a target of up to 100 ha of rice fields. Based on the data in Table 2 above, the rice field data which is currently actively managed by the Indonesian National Charity Foundation is 7.000 m2, this management lasts 1,5-2 years with a production of 1.500-1.600 kg/harvest with the number of recipients approximately 150 of head of household (KK). Then the great optimism when the fields under the Indonesian National Charity Foundation are expanding, the benefits provided will be even greater.
Also noted, the assets of the Indonesian National Charity Foundation in the management of the rice fields above are worth Rp. 353 million, and business investment reaches Rp. 884,2 million. The entire fund is the result of the Indonesian National Charity Foundation's efforts to collect and manage cash waqf in the form of money. Difference of opinion among the scholars of schools regarding the permissibility of whether or not the endowments of money is very large, this is caused by permanent or whether the money when it is spent, and this is certainly a key condition for something to be said waqf or not, but the researchers chose the majority opinion (jumhur) scholars who allow a few conditions.
In this economic endowment, the wāqif are any donors of the Indonesian National Charity Foundation who are interested in every program offered with the use and transfer code of each program as written at the beginning of chapter IV, nāẓir then receives transfer confirmation from each donor based on the waqf program he chose. The funds collected for each program are then managed by the team of nāzir to conduct surveys, discuss with business owners (investments), the value of profit that will be received nāẓir and then discussed internally by the foundation to determine the next steps, namely determining business/investment value, making Memorandum of Understanding (MoU) and signing contracts. MoU between the two parties. This is also done by Mr. Asep Syaptari as the coordinator for the rice field program. In accordance with KHI article 219 paragraph 1 and 2, the nāẓir for this waqf program has fulfilled the requirements, and the nāẓir of the Indonesian National Charity Foundation has carried out its obligations as contained in article 220 paragraph 1 to manage and be responsible for waqf wealth and its results and implementation according to purpose. As for the continuation of article 220 paragraphs 2 and 3, the researchers did not find this done regarding the implementation of making reports to Religion Affairs Office (KUA) due to several factors between the two parties. As for article 222, so far as the knowledge of the researchers and the information obtained, that nāẓir does not take the slightest bit of the management of their waqf because it is sufficient with the income they earn from their other work.
Mauquf bih in this economic endowment has been mentioned earlier in the form of money, while the mechanism of the fund for the recording and registration of waqf assets in Indonesia has been based on several laws and ministerial regulations (Rozalinda, 2016). Cash waqf entered in the category of movable objects based on UU No. 41 of 2004 article 15 point C and detailed article 22 and the registration mechanism in article 43, but the implementation procedure is not yet as Article 22 for the obligation to report money waqf, some of the underlying factors are due to the process of collecting money in the form of fundraising collected little by little and not in large numbers at the same time, in addition to the number of existing personnel and mechanisms deemed difficult by nāẓir or this is not yet known, even generally donation programs aimed at waqf are not referred to as waqf in promoting fundraising for ease of understanding the purpose and not complicating nāẓir in this case the manager of the Indonesian National Charity Foundation in seeking donations for each program.
Mauquf 'alaih in this productive waqf is classified into several sectors, namely the agricultural sector and business investment. Investment according to Rozalinda is placing money or funds in the hope of obtaining certain additional or profits for the money or funds (Rozalinda, 2016). There are two things that complement each other in investment, namely: first, fundraising activities to raise capital, economists define investment as an attempt to increase the capital base; second, the use of this initial capital to get the expected benefits (Rozalinda, 2016). As for the sighat in this waqf, the scholars classify sighat in two forms, namely sighat in the form of words that show their waqf, and the second sighat in the form of deeds on the money endowments that they do (al-Fauzān, 2006). So in actual cash endowments managed by the National Charitable Foundation in Indonesia using sighat the second above the sighat acts evidenced by a confirmation of the transfer is done by wāqif to nāẓir endowments through Whatsapp messages.

Forms of al-Falāḥ
Distribution Forms of profit distribution in the form of al-falāḥ channeled by the Indonesian National Charity Foundation on educational endowments that represent socio-religious aspects. Forms of benefits distributed from this education endowment, as follows: a. School education assistance through the OTA Committee program for 60 students, with a budget of Rp. 50 million per students as long as they meet the terms and conditions of the Indonesian National Charity Foundation.
b. Educational subsidies for children of the management and employees of the Wahdah Islamiyah amounting to 90% of the total incoming money and monthly Tuition Fee (SPP). The form of al-falāḥ, which was also channeled from Pesantren Tahfiz through management under nāẓir, Mr. nursalam, who also serves as YPWI's chairman.
c. Opening work facilities for the surrounding community as household technicians, builders, cooks for mothers, laundry workers, and cleaning staff as many as 7 people. This form of al-falāḥ was conveyed by a school staff stationed at the security department as well as the invulnerability of SMP.
d. The mosque's facilities for the community with weekly preach. This form of al-falāḥ was also conveyed by the brother of Rahmat Hidayat above, as far as young people from Islamic guidance among the reasons is the difficulty of obtaining places of Islamic study that bring closer to the Qur'ān and Sunnah, then among the programs held in the mosque Abu Bakr is a weekly Ta'līm and also a Dirāsah program for those who just want to learn the Quran. 1 e. Providing an Islamic environment for local people.
f. Faster land use/empowerment with development, with a development cost of 11 M for 4 locales, is directly proportional to the reward that flows for wāqif.
g. Launching business around Pesantren, especially building shops and basic needs of Pesantren.
h. The birth of a prospective generation of scholars who are close to the Qur'ān by becoming ḥāfiẓ Quran. The proximity of one's interaction with the Quran will further add blessings in his life, this is what Mr.
Andre believes with his family and the foundation's management to continue to play and serve the children of the community with free learning facilities and benefits for those who want to become ḥāfiẓ Quran.
i. Establishment of a cooperative in the form of an independent school effort. This form of al-falāḥ was expressed by Mr. Nursalam as nāẓir by providing capital for the procurement of nine basic commodities in the cooperative with the aim of providing convenience for the school community to fulfill their needs more, as well as a business unit that could increase the school's cash income.
j. Potential cultivation is still very large and requires bright ideas from stakeholders. This was conveyed by Mr. Andre himself for his hopes and efforts interrupted by interviews with the authors, the existence of brilliant ideas continues to be expected to come from various walks of life, especially stakeholders in the framework of developing this school which is of greater benefit in the future; k. Hereafter investment opportunities for donors and educational and religious donors. This form is included as part of al-falāḥ because it is hoped that at present and in the future many new participants will be ready to work on and continue this kind of good project, including increasing the quota of recipients of OTA programs with the availability of committed donors; l.
The challenge for managers to continue to innovate and carry out development strategies. This is also included as part of al-falāḥ and the challenge of charity for nāẓir to continue to build cooperation, partners and government and private support in the physical development of the quality of the Pesantren Tahfiz. This is evidenced by the efforts of school management to carry out online-based semester exams which still have few schools at the same level to carry out examinations with these standards.
The form of profit distribution of productive waqf in this economic aspect is in the form of rice fields and business investment as follows: a. Empowerment of local communities as farmers. This form of al-falāḥ is the empowerment of the previous rice owners and the community around the Indonesian Charity Nationality's rice field to keep having a job.
b. Open jobs. In the form of al-falāḥ, by involving them in the rice fields using the contract muzāra'ah as implemented in PMDG, this system is also carried out for cattle and goat breeding businesses that are God willing the profit will be obtained for the 1439 H. As for the business investment sector, the existence of the Indonesian National Charity Foundation as an investor is very much needed by the middle business players such as al-Azhar Canteen, Bakso Cingkrank, Car Rental and so on.
c. The advantage of farmers as managers who participated also gave their zakat to the Indonesian National Charity Foundation. The form of al-falāḥ is also an indicator that with the pattern of empowerment of the fingerprints, farmers have reached their standard of welfare, and this is evidenced by their awareness to issue their agricultural zakat to be distributed by the Indonesian National Charity Foundation.
d. Distribution mechanism in the form of 5 kg bag so that it touches the poor and poor people more. In the form of al-falāḥ with the distribution maximization strategy and the recipient of the Indonesian Charity Nationality rice assistance program. This system also makes it easy for the team to be able to get off at several points simultaneously in facilitating the right distribution process, including efforts to equalize several village points and very need help like this.
e. Connect the family economy and school assistance to the children of farmers. This form of al-falāḥ was carried out in conjunction with the Indonesian Charity Nationality Foundation's rice distribution assistance or other social activities, as well as the netting of nine-year compulsory schooling children, this was stated by Mr. Asep Syaptari.
f. Islamic coaching to the recipients of rice assistance and Islamic motivations. The form of al-falāḥ is carried out by Indonesian Charity Foundation volunteers who have also participated in Islamic coaching such as "Tarbiyah", their Islamic motivation is very important so that they remain faithful to God's destiny, and can be patient in this mortal world of the afterlife eternal.
g. Connecting silaturrahim and sustenance among God's servants. Al-falāḥ this model is a rare occurrence between the rich and poor, so through the Indonesian National Charity Foundation donations in the form of cash waqf are managed for later the results are distributed to those who cannot, and this is also the implementation of the Prophet's hadith. to give and connect each other.
h. The belief that Muslims are brothers by sharing among others. The Indonesian Charity Foundation Foundation's sharing program in the form of rice, bread every Monday and Thursday and lunch after Friday prayers is an effort to strengthen the brotherhood of fellow Muslims, this is confirmed by Mr.
Muhaji as the coordinator of the JBY program.

Conclusion
The management of productive waqf management of the Indonesian National Charity Foundation is based on a system of collaboration with a team of experts in this case nāẓir who is experienced with each model developed or managed. The productive endowments that are managed are divided into two forms, namely waqf khairy in the form of education and cash waqf in the form of rice management, business assistance and capital investment to channel economic and social religious aspects. This fund collection system from cash waqf is carried out through a network that is built through family, work colleagues and especially social media such as WhatasApp.
Profit distribution mechanism productive management of waqf Indonesian National Charity Foundation based on the principle of "giving, inspire and sincere" the grip nāẓir in this case the National Charitable Foundation in Indonesia in setting mauquf 'alaih. This classification of distribution of falāḥ is divided into the scope of economic and socio-religious aspects. In education waqf, distribution falāḥ on social aspects is emphasized in school tuition assistance for those who are poor, orphaned, or orphaned and have the academic ability in the form of memorization that has been owned, the economic aspects include opening employment opportunities around Pesantren for the level of technical staff, management staff and educators (teachers), as for the socio-religious aspects of the mosque Abu Bakar Ash Shiddiq which can accommodate 1.200 people from the community around the Pesantren. In cash waqf in the form of provision of rice fields, business assistance and capital investment, the social aspects include the poor, poor and elderly, as for the economic aspects in the form of business assistance to small entrepreneurs as their capital and tools, as well as its social religious aspects are the cultivation of Islamic values in the form of intensive coaching and Islamic motivation.