Money Waqf: The Perception of Pesantren Teacher in Capital City, Indonesia with Multiple Correspondence Analysis
Any Meilani1 , M. Fuad Hadziq2*
1Department of Islamic Economics, Faculty of Economics, Universitas Terbuka Tangerang Selatan, Indonesia.
Email: any@ecampus.ut.ac.id
2Department of Islamic Economics, Faculty of Economics, Universitas Terbuka Tangerang Selatan, Indonesia.
Email: fuadhadziq@ecampus.ut.ac.id
CORRESPONDING AUTHOR (*):
M. Fuad Hadziq
(fuadhadziq@ecampus.ut.ac.id) KEYWORDS:
Perception Money waqf Teacher
Islamic boarding school (pesantren)
CITATION:
Any Meilani & M. Fuad Hadziq. (2023).
Money Waqf: The Perception of Pesantren Teacher in Capital City, Indonesia with Multiple Correspondence Analysis.
Malaysian Journal of Social Sciences and Humanities (MJSSH), 8(1), e001824.
https://doi.org/10.47405/mjssh.v8i1.1824
ABSTRACT
Act, no. 41 of 2004 Law of Indonesia, concerning waqf existed about 15 years ago, but many people do not know about waqf, especially cash waqf. Whereas cash waqf is a major breakthrough, potential, and zero cost of fund. This study aims to discuss the teachers of Islamic boarding schools in Jakarta, the capital city of Indonesia regarding cash waqf. A sample of 138 teachers from five major Islamic boarding schools in Jakarta. Data collection through questionnaires and analysis using the MCA (Multiple Correspondence Analysis) techniques. The results of the study: teachers' perception of waqf was relatively the same, while their perception of money waqf varied; teachers' perception of aspects of money waqf regulation are very diverse, the teacher's response to the aspect of interest in money waqf is very diverse, especially interest in waqf money, quite a lot of teachers do not agree; the common perception of teachers is only on the principle that the management of money waqf must follow the needs of the community, while for other management, quite a lot of teachers still doubt it.
Contribution/Originality: This study contributes to the existing literature about pesantren and money waqf.
1. Introduction
Waqf is one of Islam's practices besides zakat, infaq (donate), and alms, although did not been optimal globally. Essentially, waqf benefits give Allah a continuous reward, realizing solidarity and prosperity, avoiding property from destruction, benefiting generation, and using people who have rights. Waqf management can be utilized throughout society, religion, ethnicity, group, education level, and others, especially for humanity's welfare (Beik, 2015). Not only for land or buildings but waqf in other forms applicable to many parts of our lives, as stated in Law No. 41 of 2004. Waqf property is
classified into two, the property of immovable property and movable property. In particular, the waqf of a moving object is an object that cannot be used for consumption, such as money, precious metals, securities, vehicles, intellectual property rights, rental rights, and other mobile properties.
Indonesia as the highest Muslim majority population globally should realize the existence of an Islamic economy (Mahfudz, 2018; Slamet Rusydiana et al., 2020).
However, Islamic economics is still seen as a choice by most Indonesian people and not a top priority. The market share of Islamic economics is only 10,16% of 85% population, although Islamic economics has been built since 1991 while Bank Muamalat Indonesia.
The evidence of the money waqf has not been prioritized as a potential for mobilizing the people's economy. One of the factors hindering waqf development as a financial instrument is the community's low literacy. Waqf still equated with the land or the buildings to establish schools or worship places. Waqf does not only about waqf for immovable object, for example land, building, gardens, etc (Khuwarazmi et al., n.d.). This perception has been incommodious for more hundred years until now.
Socializing the money waqf to the public is not easy; many institutions need a lot of effort. This task cannot be carried out only by the government, academics, or waqf observers but needs help from other parties. They are ulama, Islamic boarding schools (pesantren), teachers, schools, Islamic financial institutions, non-governmental organizations, practitioners, and experts to explain and understand the perception.
Nevertheless, waqf socialization, especially money waqf, has not been as expected. From the Table 1, the total data on Islamic boarding schools in Indonesia is huge. This data cannot be described clearly from the reality on the ground because the ministry of religion also catches it due to several obstacles.
Table 1: The total amount of Pesantren in Indonesia
No Year Total of Pesantren
1 Century 16th 613
2 Century 19th 1835
3 1942 1871
4 1970 3745
5 1980 4200
6 1985 6239
7 1998 9700
8 2001 13078
9 2003 14067
10 2006 1600
11 2009 25785
12 2012 27230
13 2020 28194
The difficulty of data starts from pesantren didn't register with the government because most of them are still traditional and did not have an excellent administrative system.
This means that the reality is that the actual number of Islamic boarding schools is more than the data above; it can even double. One pesantren has several teachers who help teach some students. If calculated simply, the number of pesantren teachers exceeds
hundreds of thousands. Thus, the influence of Islamic boarding school teachers on the transfer of waqf knowledge is tremendous to develop the growth of waqf.
In the first, this study developed by Nawawi (2017). This research was conducted on money waqf from the ulama by analyzing the opinions of both conventional and contemporary ulama. In conclusion, with the enactment of Law No. 41 of 2004, the existence of money waqf from the sharia side has a clear place; it is seen from the perspective of conventional law and age. Concerning the research conclusion, the ulama is almost the same as the teacher in teaching the student about waqf. Strongly decision informs that ulama agree with money waqf. The finding is also identical to a lot of research (Ilham, 2014; Dahlan, 2018) that the perception of waqf cash is excellent, and the average agrees. While another research conclusion is different, this perception is weak/disagreed (Lestari & Thantawi, 2016; Ekawaty & Muda, 2016).
This study is critical particularly from actual knowledge from waqf. This study will explain the teacher's perceptions because Islamic boarding school teachers (pesantren teachers) are among those who can be targeted. If all pesantren teachers are supportive, it is the excellent strength and potential for developing money waqf in Indonesia. As a religious and social elite, the clerics have an essential role in Indonesian society. The clerics and the students are potential targets to mobilize the surrounding community in implementing waqf.
2. Literature Study 2.1. The benefit of Waqf
The chairman of the Republic Dhuafa, Ismail, stated that based on Badan Wakaf Indonesia (BWI) calculations, the potential for waqf money in Indonesia is Rp 180 trillion. If the potential condition is managed professionally, it will be beneficial to fulfill the community's rights, reduce people's suffering, and ultimately improve people's welfare (Beik, 2015). The money waqf is not the destination but a starting step for managing productive assets. The main challenge of managing waqf land is the lack of funds to turn unproductive land assets into productive land assets with the advent of money (Ilham, 2014). Waqf is expected to finance waqf mubazir land into fertile land (Dahlan, 2018). Furthermore, waqf can be used to build assets, not only from land waqf but any part of waqf such as agriculture and others (Osman & Muhammed, 2017).
Rulyawan, director of the Dompet Dhuafa in Jakarta, stated that money waqf could be optimized by buying or converting existing land into productive assets (Rulyawan, 2017). The productive assets will be managed and generate profits channeled for social purposes. The waqf of money can benefit businesses. Non-productive assets become productive that will generate profits to be utilized for the welfare of the people continuously. Waqif assets should be conserved in a way that maximizes social welfare.
Recently, many countries have applied the waqf as a source of welfare tools, such as Bangladesh, Malaysia, Jordan, and others (Hassan et al., 2019).
2.2. Theory of Perception
The theory of perception was initially coined by Kotler (1997) revealing that perception is a process of an individual selecting, organizing, and interpreting input information to create a meaningful picture (Santosa & Wulandari, 2019). Furthermore, continued by Webster as a statement by Sutisna (2001), perception is a process regarding the stimulus that influences the response, selected and interpreted (Lopa & Manggu, 2018).
Everyone has a different perception because of individual subjectivity. The social and cultural environment is one of the many stimuli that influence consumer behavior.
Furthermore, the stimulus received will be affected by the individual character.
Developed further into several supporting theories in contemporary times about other supporting factors. According to Rakhmad, as quoted by Deny (2015) perception is influenced by functional factors that come from experience, motivation, expectations, desires, emotions, needs, and personal factors (Agustina et al., 2019). Furthermore, structural characteristics originate from the effects of individual nerves and physical stimuli, and finally, cultural factors, namely the culture that grows within the personal and develops.
In another theory, several factors can influence a person's perception. Robbins (2001) explains that three aspects can control the formation of perceptions, and these factors also allow for differences in perceptions between someone regarding a particular object.
First, the perpetrators of perception. In this case, on the part of the perpetrator, the perception of factors that influence it include attitudes, interests, motives, past experiences, and expectations. Next, is the target perception factor (object perception).
The object of perception is a factor that can affect a person's perception. A person's attractiveness, posture, sound, movement, or other attributes of an object can shape the way he looks at something. And lastly, in the context of the perception situation. The situation or the surrounding environment can give a different perception. Perception of the same object or person will be different if in various conditions (Robbins, 2001).
2.3. The Perception of Waqf Money
Waqf comes from the verb waqafa, which means stop or stand (Khuwarazmi et al., n.d. ; Faizi et al., n.d.). In the term, waqf means to prevent or withhold property that can be taken advantage of without being destroyed instantly, its use is to gain the pleasure of Allah (Khuwarazmi et al., n.d.). Waqf also means forbidding the movement or exchange of something (Faiz Osman et al., 2014). According to Ayudin (2016), the definition of waqf is to hold property to be used in all fields for the benefit while maintaining the property as taqarrub to Allah.
In perception theory, public acceptance of waqf money is closely related to subjective experience, expectations, and context or environment. Perception, response, or direct acceptance of something is understanding something through the five senses. Griffin states that the phenomenological tradition emphasizes perception and interpretation of the subjective human experience (Griffin, 2006). Robbins describes three factors that can influence and differentiate other people's perceptions of a particular object: factors, object factors, and context or environmental factors (Robbins, 2001).
Dahlan states that the appreciation and importance of public money waqf are determined by the quality of education and the insight of the nazir (waqf manager) into information and regulation. The higher the education, the more open to receiving new knowledge and understanding the rules. Many opportunities for people to donate money to waqf (Dahlan, 2018). Ilham states that the city community generally gives positive appreciation and support. They are willing to participate in money waqf (Ilham, 2014).
More than 50% of the people of Surabaya did not understand money waqf (Ekawaty &
Muda, 2016). A study by Handayani and Kurnia (2015) in Bogor city stated that people's perception of money waqf was determined by interest, occupation, knowledge, and information media (Handayani & Kurnia, 2015). Lestari and Thantawi concluded that money waqf management's effectiveness at the Indonesian Waqf Institute (BWI) has not been productive (Lestari & Thantawi, 2016). Many people cannot accept the effect of waqf. However, the Indonesian waqf institution – BWI still has the potential to manage the money waqf effectively.
There are many benefits of waqf, especially money waqf from several academics and experts. From the many advantages, there are four advantages of it, namely: 1) enabling all levels of society to waqf; 2) relatively easy; 3) having infinite potential, and 4) zero cost of funds. People who intend to make money waqf, people can go to Islamic financial institutions that have been appointed as recipients of money waqf or Islamic philanthropic institutions. On the other hand, the main requirements for the success of money waqf include public awareness of waqf, professional nazhir, and a solid business network (Nasution, 2017).
3. Methods
This research belongs to the quantitative group because it includes numerical data directly from the field without a third party. This research data is primary data, namely research data directly obtained from respondents or the pesantren academic community, especially from teachers. The information includes the respondent's profile and perception of money waqf. In addition, secondary data is also needed, namely data on waqf, especially money waqf, and other literature related to this research topic, especially from reputable national and international journals. Data from BWI as the official Indonesian institution in charge of waqf is also strengthened.
The sample was 138 teachers from five Islamic pesantren in Jakarta, the capital city of Indonesia. The questions to measure the teacher's perception of money waqf are divided into three variables: knowledge, regulation, and interest. Each variable is represented by ten questions, with four closed answer options: very agree (VA), agree (A), not agree (NA), and not very agree (NVA).
The sample in this research is a non-probability sampling sample. This sampling technique does not provide equal opportunities for each member of the population to be selected as a sample. While the non-probability sampling technique used is quota sampling, which is a sampling technique that has the following characteristics: specific characteristics until the desired quota is met. The parameters of this sample aim to facilitate the collection of research data. However, probabilities do not yet have the proper precision and target focus. The sample criteria are teachers who have taught for
at least two years and students equivalent to grade 2 high school and above who have known and received subjects about waqf.
The data is analyzed with many correspondence analysis techniques MCA Multiple Correspondence Analysis (Husson et al., 2014). It is used for numeric data variables that use the FactoMineR R software package (Husson et al., 2014). The dimensions formed from the characterization results are analyzed in the two main dimensions representing the data's variation; the first and second dimensions. Analysis of individual perceptions and categories of variables involves projecting everyone's position or variety into the central two-dimensional plane.
4. Finding and Discussions
Most teaching respondents were still relatively young, aged 26 years or above (only 10.1% were over 40 years old) (Table 2). Quite a lot were not married (42.8%), and the level of formal education was high, 67.2% undergraduate and 7.2% master level.
Table 2: The Teacher Profile
Quantity (N) Percentage (%)
Aspect To Listen To Give To Listen To Give
Teacher Waqf Money
Waqf Waqf Money
Waqf Teacher Waqf Money
Waqf Waqf Money Waqf
Age
16 – 20 years 12 12 9 5 5 8,7 8,7 6,5 3,6 3,6
21 – 25 45 43 31 20 9 32,6 31,2 22,5 14,5 6,5
26 – 30 43 40 28 11 9 31.02.00 29 20,3 8 6,5
31 – 35 12 11 6 5 4 8,7 8 4,3 3,6 2,9
36 - 40 12 12 7 4 2 8,7 8,7 5,1 2,9 1,4
41 or more 14 12 8 4 3 10,1 8,7 5,8 2,9 2,2
Gender
Male 95 89 58 25 16 68,8 64,5 42 18,1 11,6
Female 43 41 30 15 9 31,2 29,7 21,7 10,9 6,5
Marital Status
Married/ ever
married 79 73 52 30 19 57,2 52,9 37,7 21,7 13,8
Married/ ever
married 59 57 36 13 6 42,8 41,3 26,1 9,4 4,3
Educational
level
SMA/equivalent 28 27 16 8 5 20,3 19,6 11,6 5,8 3,6
Diploma 17 16 13 5 2 12,3 11,6 9,4 3,6 1,4
S1 83 77 51 25 14 60,1 55,8 37 18,1 10,1
S2 10 10 8 5 4 7,2 7,2 5,8 3,6 2,9 Income per
month
average < Rp 2
million 51 48 27 12 8 37 34,8 19,6 8,7 5,8
Rp 2 - < Rp 3
million 36 35 21 8 4 26,1 25,4 15,2 5,8 2,9
Rp 3 - < Rp 4
million 25 24 19 10 4 18,1 17,4 13,8 7,2 2,9
Rp 4 - < Rp 5
million 10 8 7 2 1 7,2 5,8 5,1 1,4 0,7
Rp 5 million or
more 16 15 14 11 8 11,6 10,9 10,1 8 5,8
Source of
information
TV 9 9 9 4 2 6,5 6,5 6,5 2,9 1,4
Internet 25 25 16 7 4 18,1 18,1 11,6 5,1 2,9
Magazines/
newspaper 9 9 5 2 1 6,5 6,5 3,6 1,4 0,7
Friends/ family 11 9 4 1 1 8 6,5 2,9 0,7 0,7
Pondok
pesantren 63 59 41 19 11 45,7 42,8 29,7 13,8 8
Others 21 19 13 10 6 15,2 13,8 9,4 7,2 4,3
All sample 138 130 88 43 25 100 94,2 63,8 31,2 18,1
4.1. Teacher Perceptions of Money Waqf
The questions are classified: as knowledge, regulation, and interest. Each is grouped into four categories, namely: very agree (VA), agree (A), not agree (NA), and not very agree (NVA) (Table 3). First, knowledge, based on the results, 138 teachers have different (varied) answers. The question "Waqf money is one form of waqf: 27 people strongly agree, 84 people agree, 15 people disagree, and 12 very much disagree. Distance or difference of responses between each teacher regarding waqf money as a form of an endowment. The difference in perception between teachers is the value and waqf of money. According to the research Lopa and Manggu (2018), Santosa and Wulandari (2019) that the response is selected and interpreted. So, every respondent has a different perception because of individual subjectivity from their perspective. This condition is the same with teachers, although they have the same experience teaching the student at pesantren. Relative perceptions are the same: law, ownership, time, and benefits of waqf. Regarding waqf law, teachers' perceptions close to each other are sunnah; 44 people strongly agree, 91 people agree; only three disagree. Sixty-six people strongly agree, and 64 agree that waqf belongs to Allah SWT; only eight others disagree or strongly disagree.
Table 3: The Response of Teacher
No. Aspects/Questions Quantity (N=138) Percentage (%) VA A NA NVA VA A NA NVA
Knowledge
P01 Money waqf is one form of waqf 27 84 15 12 19,6 60,9 10,9 8,7 P02 The law of waqf is sunna 44 91 3 0 31,9 65,9 2,2 0
P03 Waqf belongs to Allah 66 64 7 1 47,8 46,4 5,1 0,7
P04 There are no specific minimum limits for
money waqf. 61 64 10 3 44,2 46,4 7,2 2,2
P05 The time of waqf is anytime 79 56 2 1 57,2 40,6 1,4 0,7 P06 Waqf is used as much as possible by the
people 94 42 0 2 68,1 30,4 0 1,4
P07 Waqf value may not be reduced but must
be developed. 63 65 8 2 45,7 47,1 5,8 1,4
P08
Waqf is more critical than infaq and alms because the rewards are continuous as long as the waqf property is used for goodness.
55 63 18 2 39,9 45,7 13 1,4
P09 The Advantage of money waqf is to enable all levels of society to donate to
waqf, relatively 29 82 24 3 21 59,4 17,4 2,2
P10 Anyone can make money waqf 38 74 12 14 27,5 53,6 8,7 10,1
Regulation
R01 I know Law no. 41 of 2004 about waqf 8 67 47 16 5,8 48,6 34,1 11,6 R02 I know the regulation of the Religion
Minister regarding the administration of
the registration of waqf ( No. 4 /2009) 10 63 57 8 7,2 45,7 41,3 5,8 R03
I know BWI regulations regarding guidelines for the management and development of waqf property in the form of money (No. 1 of 2009)
14 71 47 6 10,1 51,4 34,1 4,3
R04 I agree with the money waqf 31 82 10 15 22,5 59,4 7,2 10,9 R05 Regulations the money waqf is quite
complete 9 65 63 1 6,5 47,1 45,7 0,7
R06 I agree if money waqf is taught in the
elementary school curriculum 15 73 46 4 10,9 52,9 33,3 2,9 R07 I agree with the socialization the money
waqf is played in the cinema before the
film begins 18 57 54 9 13 41,3 39,1 6,5
R08 Before the film begins servant and the nominal according to their wishes in the
cinema 27 59 49 3 19,6 42,8 35,5 2,2
R09 I agree that the regulation of money waqf must be informed to the public through
various social media 47 77 11 3 34,1 55,8 8 2,2
R10 I agree if the management of money waqf is managed according to the needs of the
community 43 84 8 3 31,2 60,9 5,8 2,2
Interest
M01 As a Muslim, I am interested in the money
waqf. 33 77 15 13 23,9 55,8 10,9 9,4
M02 I will make a money waqf if I am sure it is
well managed & transparent 53 65 19 1 38,4 47,1 13,8 0,7 M03 I will make money waqf because of the
location of the waqf is near 13 68 52 5 9,4 49,3 37,7 3,6
M04 I'll make money waqf because the officers
are kind. 20 69 45 4 14,5 50 32,6 2,9
M05 I will make money waqf because easy 20 73 43 2 14,5 52,9 31,2 1,4 M06 I will make money waqf because helping
others 44 70 21 3 31,9 50,7 15,2 02.02
M07 I am interested in money waqf because of the management of waqf for economic
and welfare interests. 56 61 18 3 40,6 44,2 13 2,2
M08 I am interested in the money waqf is done
in my neighborhood mosque 28 81 28 1 20,3 58,7 20,3 0,7 M09
I am more interested make money waqf through Islamic financial institutions (BMT, Islamic banks, and other financial institutions.
28 65 40 5 20,3 47,1 29 3,6
M010 I am more interested in doing money
waqf in BWI 27 80 28 3 19,6 58 20,3 2,2
The question, "is there no certain nominal limit for money waqf?"; 10 people disagreed, and three disagreed. After being combined, the distribution of responses to these items became: very agreeable (61), agree (64), and disagree (13). Teachers' knowledge varies (varies) in six ways: form, actor, nominal, value, virtue, and the advantages of waqf money. Although teachers' perceptions are relatively homogeneous, the only difference is that they strongly agree. So, teachers' waqf knowledge is relatively the same, while waqf money is different.
The second is regulation. Teachers' perceptions of money waqf regulation have different (varied) answers from the law, eight people very agree, 67 people agree, 47 people did not agree, and 16 did not very agree. They are differences between each teacher regarding the regulation. Few specific categories indicate extreme respondents (usually enormously agreeable or disagree too much); most other teacher responses choose different types. The question of "rules regarding money waqf is quite complete," 63 people disagree, and one person disagrees.
The teachers' regulations differ (varying) in three ways: the law, agreement, and the socialization of money waqf in the cinema. For the other seven questions, teachers' perceptions are relatively homogeneous. The only difference between very agrees and with agree. So, in other words, the teacher's regulations regarding waqf are relatively the same. For example, in waqf, in perception theory, public acceptance of waqf money is closely related to subjective experience, expectations, and context or environment.
Their perception is homogenous, spreading in some answers, not only in one solution.
Perception, response, or direct acceptance of something is understanding something through the five senses (Griffin, 2006 ; Robbins, 2001).
The third is Interest. The interest of teachers in money waqf has different (diverse), especially about "As a Muslim, I am interested in making money endowments (money waqf)."; 33 people very agree, 77 people agreed, 15 people did not agree, and 13 did not very agree. A minimal number in specific categories shows the respondent's views (usually very agree or not very agree). Most of the other teachers' responses choose different types. The question "I will generate money waqf if I believe it is well managed and transparent,"; 19 people disagreed, and only one very unpleasant person. After being combined, the distribution of the responses to these items became: strongly agree (53), agree (65), and disagree (20).
Teacher responses to aspects of interest in money waqf are always very diverse, especially, "As a Muslim, I am interested in making money waqf". Analysis of individual perceptions and their categories/factors can be done by projecting everyone’s position into a flat plot of the two dimensions. Moreover, this question, the answer is very different. The researcher assumes the cause is: factors, object factors, and context or environmental factors (Robbins, 2001).
From the previous description, the aspects of teacher knowledge vary widely in six parts. At the same time, the answers of four respondents are relatively homogeneous categories. Therefore, four questions were not included to maximize the dimensional variability of the MCA analysis. Six questions with various responses sufficiently represent the knowledge aspect. In contrast to the knowledge aspect, all regulation and interest questions are included in the MCA analysis. Thus, the MCA analysis was carried out on 26 variables of the perception of money waqf. This method suits the technic MCA (Husson et al., 2014).
The main result of this analysis is a two-dimensional plot describing each teacher's position. Twenty-six questions were analyzed as an active variable group, while respondents' profile questions were analyzed descriptively. The variable group is descriptive so that each category did not contribute to the formation of the dimension.
The percentage of diversity is 16.91%. The percentage of variety stated in the spruce area (first dimension, second dimension) was 29.56%, 16.91% based on the first dimension, and 12.65% based on the second dimension. Although the percentage of inertia is not large, it has exceeded the minimum diversity percentage, representing the main structure of 26 variables and 138 individuals. The minimum requirement is 8.9%
for the first dimension and 16.7% for the first plan. So, the variability of the diversity with dim 1 and dim 2 in both images can already be considered to represent the main structure of the 26 active variables of money waqf perception.
The emission of an individual teaching position indicates the form of the letter "v" or parabolic. This form is known as the Gutman effect or the "horseshoe" effect. This effect describes the collection of individual emissions highly structured by the first dimension.
This effect is reflected in the two extreme positions of the perception of money waqf, whose positions are spread across both sides of the first dimension (on the flat side);
and vice versa, in a more moderate part, which is located along the second-dimensional axis (vertical side). Likewise, as individual blocks, the shape of the category block in the first (right) plane also resembles a parabola or the letter "v". So it still illustrates the Gutman effect.
Individual position emissions can be defined as category position emissions. To interpret it, drawing the position categories (right) and displaying their respective labels is necessary. With this label, the position of the category point (P01 - strongly agrees (on the dim positive side 1) seems to be contradicting the position of P01 - does not agree (on the dim negative side 1). Likewise, for P09 - strongly agrees with P09 - disagrees.
This plot is shown more clearly in Figure 1 about the emission of an individual teaching position.
Figure 1: The emission of an individual teaching position
Note: Individual teaching position (left) and perception categories (right) in the first field.
On the position side of the first-dimension Figure 2: the position emission of the teachers' perceptions categories individuals who feel very aware of the importance of the waqf of money can be observed. Almost all items of regulatory correlate knowledge and interests. This category shows three aspects of a shared correlation on the negative side to people who lack a response to the money endowed from the first dimension. This position can be observed in people who feel sufficiently know and realize the importance. It is characterized by responses that generally approve of almost all questions. The teacher's perception of waqf money in three groups of positions: the group strongly agrees, the group disagrees, and the group moderates. In each group, emerging aspects of knowledge, regulation, and interest indicate perceptions of intercorrelated forms.
Figure 2: The position emission of the teachers' perceptions categories
Note: the green round sign: aspects of knowledge, the red triangle: aspects of regulation, and the blue star: aspects of interest.
From the Figure 3, the emission position category first field teacher explanatory variable, the structure observed for individuals regarding positions in the money waqf can be attributed to who they are.
Figure 3: Emission Position Category first field teacher explanatory variable.
(Note: Wku, ever money waqf; Twu, never money waqf; Wk, ever waqf; Tw, never waqf; Dgwu, ever heard of money waqf; Tdwu, never heard of money waqf; L, male; P, female; BM, single; Mk, married or ever married; SMA, high school education; Dipl, diploma education; S1, undergraduate education; S2, master's teaching; tv, tv media; papers, the media of Islamic boarding school; friend or family media; mjlkr, newspapers or magazines print media; itnet, internet media; lain, other media; 1j, income < Rp 2 million;
2j, income Rp 2 million and < Rp 3 million; etc.)
In other words, can the relationship with the money waqf be explained by descriptive data? The "never given" category of waqf or money waqf contradicts the "never"
category. "Having heard of money waqf" is also in a position of conflict with those who
"never" was between the two groups (i.e. the group that disagrees with the moderate group). The opposite position also occurs between the ages 21-25 or 36-40 and other age categories. The opposing position also showed in the men and women category, married category, income category <IDR 2 million, income >IDR 2 million, TV media category, family, or friends with the print media category of newspapers or magazines, and internet media or other media categories. For media variables, the opposite position between categories occurs in three groups (between the extreme left, extreme right, and moderate groups).
The three teaching groups showed three very different positions. In each position group, every aspect of knowledge, regulation, and interest variables correlated with each other.
The position is also related to identity, recognition, and experience; age, gender, marital status, income level, media resources, and ever/never give waqf. Formal education cannot be spelled out because it is almost the same.
5. Conclusion
Teachers' perceptions show three very different positions towards money waqf. In each position group, each variable aspect of knowledge, regulation, and interest are correlated with each other to form the perception of money waqf. These positions are also associated with their self-identity, recognition, and experience of waqf, such as: age, gender, marital status, income level, media sources of information, and whether they have given waqf. Teaching knowledge of waqf is relatively the same, but knowledge of money waqf differs. Teachers' responses to money waqf regulations vary significantly on all questions, especially law no. 41 of 2004 concerning waqf, agreeing on the money waqf, and agreeing on the socialization of money waqf in the cinema. The teacher's response to the interest aspects of money waqf is very different. Quite a lot of teachers disagree (disagree). The teachers' perception is homogeneous only on the principle of managing money waqf. It must be to the needs of society. As for the management of waqf, quite many teachers still doubt it.
Perceptions of money waqf are formed or obtained from Islamic boarding schools for students and teachers. Different perceptions by teachers or students capture information obtained from sources other than Islamic boarding schools. Islamic boarding schools play a role in instilling the perception of money waqf, so they cannot be ignored and even have the potential to be included in money waqf development programs. Fundamentally, money waqf management needs to be built more transparently, can help others, and support the economic welfare of the people.
Technical matters of money waqf management, such as location, officers, waqf process, institutions, and so on, need to consider convenience. The media deemed adequate by the pesantren community for socializing money waqf are non-social media and/or print media, Islamic boarding schools, religious leaders, friends/family, the Indonesian Waqf Board, and newspapers, magazines, or banners. These results indicate that there is still a need to build a management system and socialization of money waqf that is more trusted by the public in terms of transparency, functionality, and formal legality to
attract public interest. In addition, technical facilities are also needed that make it easier for the community to participate in the implementation of money waqf.
Ethics Approval and Consent to Participate
The University Terbuka Research Ethics Committee supplied the guidelines, which were used by the researchers. All techniques used in this study that involved people were done so in compliance with the institutional research committee's ethical guidelines.
Acknowledgment
Special thanks go to the teacher of pesantren in Jakarta, the research assistant, Universitas Terbuka who assisted us by giving their sincere feedback on this study.
Funding
This study received funding from Universitas Terbuka Conflict of Interests
The authors declare no conflict of interest in this study.
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