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89
Management and Economics Journal
E-ISSN: 2598-9537 P-ISSN: 2599-3402
Journal Home Page: http://ejournal.uin-malang.ac.id/index.php/mec
Volume 5 Number 1, April 2021
Development Strategy of Waqf through the Instrument of the Testament of
Sharia Insurance Policy
Mariana Puspa Dewi
Faculty of Economics and
Business. Asia Institute of
Technology and Business,
Malang, Indonesia
,Ifelda Nengsih*
Faculty of Economics and
Islamic Business, IAIN
Batusangkar, Indonesia
ifeldanengsih@gmail.com
*Corresponding author
ABSTRACT
Previous research tends to discuss the management of waqf assets
obtained from testament waqf, but this study focuses on the
management of the instrument of testament waqf that is attached to
life insurance by PT.AXA Financial Indonesia. This study aims to
determine the waqf management strategy through the instrument of
the testament of the sharia insurance policy. The type of this
research is field research, the source of the data is the AXA agency,
and customers by conducting in-depth interviews. The results show
that: 1) Waqf management is used to build assets such as mosques,
prayer rooms, Islamic boarding schools, and madrasas, 2)
The opportunity is that waqf management can be integrated online,
and also collaborate with various waqf distribution agencies in
Indonesia. The obstacles that occur are the lack of public
understanding of the testament of the sharia insurance policy, and 3)
The development strategy is integrated socialization to the public
through various means and media. It is concluded that the waqf
instrument is an alternative to carrying out worship after death, even
though the public is not too familiar with the use of this instrument, it
is an obligation for all insurance agents at PT. AXA to socialize this
Instrument so that it can be an attraction for insurance.
Keywords: Strategy, Waqf, Testament of Sharia Insurance Policy
| Received November 2020 | Accepted March 2021 | Available online April 2021 |
| DOI: http://dx.doi.org 10.18860/mec-j.v5i1. 10845
INTRODUCTION
Law No. 41 of 2004 concerning waqf defines waqf as a legal act of wakif (property
owner) to hand over a portion of the property that is owned either permanently or
temporarily for worship or other public interests following sharia. Waqf becomes jariah
alms whose reward will not be cut off until the wakif dies, as the Prophet said. "When
Adam's son dies, all his deeds are cut off except for three cases: sadaqah Jariyah, useful
knowledge and pious children who pray for him" (Narrated by Muslim) (Muslim, 2016).
Waqf has become one of the most popular Islamic financial instruments but has not
been optimally empowered in Indonesia (Havita et al., 2014). Whereas in other countries
such as Egypt, Saudi Arabia, Jordan, Turkey, Bangladesh, Egypt, Malaysia, and the United
States, waqf has been developed as an Islamic socio-economic institution that can help
various activities of the Ummah and overcome people's problems such as
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poverty (Prihatini, F., Hasanah, U., 2005). Besides, waqf can function as a source of
financing for mosques, schools, studies and research, hospitals, social services, and
defense (Anwar, 2019).
According to the Head of the Waqf Management and Empowerment Division in 2019,
explained that from the data collected by the Indonesian Waqf it was noted that the
potential for waqf assets in Indonesia reached IDR 2,000 trillion per year with a total
area of waqf land reaching 420 thousand hectares and the potential for cash waqf
reaching IDR. 188 Trillion per year (Rahma, 2019). If it linked with the population of
Indonesia's poor as shown in the Central Statistics Agency (BPS) data, there are 24.79
million poor people as of September 2019, plus the Covid 19 pandemic that has hit
Indonesia since February 2020, the number of poor people in Indonesia increases 1.63
million people or 0.56 percent during the pandemic (BPS, 2020). Based on these data,
waqf is believed to be one of the best financial instruments capable of dealing with this
problem if all of its potentials is well managed.
Once set of Law no. 41 of 2004 concerning waqf, the government also issued
Government Regulation no. 42 of 2006 concerning the Implementation of Law No. 41 of
the. One of the reasons for the emersion of this PP is because the management of waqf
still tends to be consumptive (traditional), while the productive management expected
by the government is not optimal. In addition, people's perceptions of understanding
waqf are still bound and insulated by the old understanding, that they have to become
rich (financially secure) first and then have waqf, whereas waqf should not have to wait
to be rich or financially secure (Hasanah, 2009).
In the modern era, waqf is integrated with various existing modern systems, especially
regarding cash waqf which has recently been increasingly being developed in
Indonesia. Based on Law no. 41 of 2004, the receipt and management of cash waqf can
be integrated with Sharia Financial Institutions or Lembaga Keuangan Syariah
(LKS) Article 28, Law no. 41 of 2004. In cash waqf, wakif may not directly hand over
benefits in the form of money to nazhir, but must go through an LKS, which is known as
a cash waqf recipient LKS or penerima wakaf uang (PWU).
One of the LKS that also develops waqf is insurance which is carried out by developing a
testament policy in sharia insurance. The object in this case is an insurance policy for
someone who dies and leaves a part of his property as a result of a claim in a sharia
insurance institution that has been made since his lifetime, which in insurance terms is
the insured fund. The insurance fund contains great potential when distributed in the
form of waqf because, in addition to being a charity for the deceased, it can also benefit
the people if it is accompanied by effective and productive forms of management for a
much greater value (Rofiki, 2018).
Sharia insurance is also known as takaful, which means helping each other. In the
context of muamalah, takaful means taking risks among humans, one another being the
bearer of another risk (Nengsih & Iska, 2018). The main foothold is the basis of the
sharia which is mutually tolerant of fellow human beings to build togetherness in
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alleviating disasters experienced by participants. This principle is based on the word of
Allah SWT in Surah Al Maidah verse 2, "And please help each other in kindness and
devotion and do not help each other in sin and enmity (Surah Al-Maidah: 2).
Sharia insurance is an effort to protect and help each other among a number of people
through investment in the form of assets and or tabarru 'which provides a pattern of
return to face certain risks or dangers through an agreement that is in accordance with
sharia (DSN-MUI, 2001). From the above definition it appears that Takaful is mutually
protect and mutually help, called ta'awun. The principle of life which protect each other
and help each other on the basis of brotherhood Islamiyah between the participating
members of Takaful in the face of catastrophe or risk (Yanggo & Suratmaputra, 2017).
The concept of testament waqf be an interesting thing to research. Previous research on
waqf through sharia insurance policies was a study entitled " Analysis of the
Implementation of testament waqf for the Islamic Insurance Policy at the Al-Azhar
Jakarta Waqf Institution" conducted by (Sulistiani et al., 2016) with the results of the
research being the legal position of productive waqf through testament waqf the of the
Islamic insurance policy according to Islamic law, including productive waqf. However, in
terms of the element of ownership as the object of waqf, it is not fully owned by the
waqf, so this creates a difference of opinion among scholars regarding its validity, even
though in principle it is owned by the wakif, it still opens up space for dispute because
the object of waqf is not fully owned.
Another study by (Rofiki, 2018) regarding the management strategy of the testament of
the sharia insurance policy at the al-Azhar Kebayoran Jakarta waqf institution discusses
the supporting factors and observers of waqf management and the strategy of
managing the policy pf testament waqf. This research focuses on the management of
waqf by the al-Azhar waqf institution which comes from the testament of Polish
insurance. Another study that also discusses the testament of the policy is research by
Arga Dimas Saputra. His research discusses the potential testament waqf of the sharia
insurance policy in Surakarta. Of the 3 insurance companies that manage policy
testament waqf in Surakarta, this study estimates that the potential of testament waqf
from policy until January 2019 is Rp. 2.374.302.000 (Saputra, 2019).
In contrast to this previous research, this research focuses on the discussion of the
testament of the policy developed by one of the sharia insurance institutions in
Indonesia, namely AXA Financial Indonesia which is used as a companion instrument in
life insurance products. The research gap lies in the strategies used by insurance agencies
in managing the waqf instrument of the policy which is an attraction in marketing the
insurance.
PT. AXA is used as a research location because it has collaborated with the Indonesian
Ulama Council's Waqf Institute or Lembaga Wakaf Majelis Ulama Indonesia (MUI), so that
the instrument of this testament policy has directly received supervision from MUI of all
instruments that are binding on the implementation of the testament policy's. PT. AXA
has a waqf feature program which is expected to strengthen the commitment between
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customers and PT AXA to provide life insurance solutions that provide added value to
customers with benefits that can be used for the benefit of the people. Through this
collaboration, AXA Financial Indonesia sharia insurance policy holders can get the
convenience of having comprehensive life insurance protection, while also getting peace
and blessings to perfect their worship through waqf (AXA, 2019).
Another advantage of the waqf feature in AXA is in the insurance benefits, in most of the
benefits insurance is only valid when the Insured dies, the waqf program offered by AXA
Financial Indonesia is a waqf feature whose benefits are valid during the current
protection period and while the Insured is still alive by taking advantage of a portion of
the investment value contained in the insurance policy. Some of the investment value
can be used as waqf that is channeled through the MUI Waqf Institution in 3 ways,
namely: (1) Religious Waqf, such as used for the construction of mosques and Islamic
boarding schools, (2) General Productive Waqf, which is used to purchase land and
buildings (property), (3) Sapujagat Waqf, to help people free from usury transaction
(AXA, 2019) .
The collaboration between AXA Financial Indonesia and the MUI Waqf Institution is a
synergy that expands Indonesian people's access to waqf worship. This effort is in line
with the government's initiative to increase the penetration and literacy of sharia
finance to Indonesians who do not yet understand how real information about waqf and
sharia insurance in Indonesia. The potential of sharia finance in Indonesia is very large,
considering that Indonesia is a country with the largest Muslim majority population in
the world but its share of the sharia financial market is still below 5%. The large gap that
has not been explored is partly due to the lack of understanding of the community for
waqf. For this reason, this study aims to determine the waqf management strategy
through the testament instrument of a sharia insurance policy. The problems in this
study are: 1) How is the governance of testament waqf for sharia insurance policy, 2)
What are the opportunities and obstacles, and 3) what is the strategy for
developing the waqf instrument of testament for sharia insurance policies at AXA
Financial Indonesia.
THEORETICAL REVIEW
Waqf
It has already been mentioned that the definition of waqf in Law no. 41 of 2004 that
waqf is the handing over of assets that are owned to be used according to sharia, either
temporarily or permanently for the benefit of the people. Furthermore, the Indonesian
waqf body on its official website conveys the definition of waqf in terms of language and
in terms of terms, in terms of waqf means to hold while in terms of waqf is to hold the
principal of assets and donate the proceeds for the benefit of the people (Hassan et al.,
2018). Withhold the principal of assets so that they cannot be inherited, sold or gifted.
Waqf that was implemented in the past tended to be in the form of waqf for objects
such as buildings and land (Arief & Tulab, 2018). As a result, if someone wants to do
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waqf, of course he must wait to be able to have a large building and land first. Moreover
the pattern endowments like this to be right endowments as the exclusive worship only
for the rich only. If it is related to the hadith of the prophet regarding almsgiving, the
reward does not end even though the one who gives alms has died, of course it will be
difficult for most Muslims to get this practice because they are not able to carry out
amal Jariyah.
In response to this, modern waqf has begun to develop waqf using money which is
better known as cash waqf (Chowdhury et al., 2011). The potential for cash waqf is very
large, according to BWI, the potential for waqf is up to 2,000 trillion. This value, if
maximized, it will certainly be able to become an alternative solution for the economic
development of the people. Through cash waqf, people can do waqf in an amount that
is not burdensome and the nazir of waqf is expected to have more expertise so that
waqf assets can truly be maintained so that they can become almsgiving with the right
reward for those with waqf.
Sharia Insurance
Insured to be one alternative to face the risks that may occur in the future. The concept
of Takaful is based on the management of mutual help between the participant
insurance through the fund tabaruu` participants through premiums paid (Fadilah &
Makhrus, 2019). Furthermore, the premiums paid by sharia insurance participants consist
of Savings and Tabarru Funds (Khan et al., 2011). Savings funds are funds deposited by
participants in sharia insurance (life insurance) and will receive a profit sharing allocation
(al-mudharabah) from the net investment income earned annually. The savings fund
along with the profit sharing allocation will be returned to the participant if the
participant concerned makes a claim, either a cash value claim or an insurance benefit
claim. Meanwhile, the tabarru 'fund is a charity or benevolence fund that insurance
participants accept if at any time it will be used to pay insurance claims or benefits (life
or general insurance) (DSN-MUI, 2001).
In its management, client funds or premiums in sharia insurance is managed by two
systems, these systems that contain elements of saving (saving) and systems that do not
contain a savings element (non-saving) (Sula, 2004). The first system where there is
an Element of Saving (Saving) is that each participant is required to pay a certain amount
of money regularly to the company. The amount of premium to be paid depends on the
ability of the participants. However, the company sets a minimum amount of premium
that can be paid. Each participant can pay the premium, through a checking account,
checking account or paying directly. Participants can choose the payment method,
either monthly, quarterly, semester or yearly. Each premium paid by participants will be
separated by the insurance company in two different accounts (Rastogi et al.,
1996). First, savings account, which is a collection of funds that belong to the participant
which is paid when the agreement ends, or the participant resigns, or dies. Second, the
tabarru 'account, which is a collection of funds intended by the participant as a
benevolent contribution for the purpose of mutual assistance and mutual assistance,
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which is paid when the participant dies, or the agreement has ended (if there is a surplus
of funds) (Anwar, 2007) .
This collection of participant funds will be invested by Islamic sharia. Each benefit from
the investment, after deducting expected in an n load insurance (claims and re-insurance
premiums), will be divided according to the principle of al-Mudharabah (Hussain &
Pasha, 2011). The percentage of the distribution of mudharabah (profit sharing) is made
in a fixed comparison based on the cooperation agreement between the company and
the participants.
The second system is Non-Saving. Each premium paid by the participant will be included
in the tabarru 'account, which is the collection of funds intended by the participant as a
contribution of virtue for the purpose of helping each other and paid when the
participant dies or the agreement has ended (if there is a surplus of funds). The
participants’ funds will be invested in accordance with Islamic sharia. The profit from the
investment return after deducting the insurance expense (claims and re-insurance
premiums) will be shared between the participant and the company according to the
Mudharabah principle in a fixed comparison based on the cooperation agreement
between the company and the participant (Fadlullah, 2014).
Based on this management system, it can be concluded that the contract that can be
made between the participant and the company consists of a tijarah contract (the same
as mudharabah) and or a tabarru 'contract (the same as a grant). In the tijarah
(mudharabah) contract, the company acts as a manager (mudharib), and participants
act as policy holders (shohibul mal) (Hussain & Pasha, 2011). Meanwhile, in the tabarru
'(grant) contract, participants provide grants that will be used to help other participants
who are affected by the disaster. Meanwhile, the company acts as the manager of grant
funds. In its implementation, the tijarah contract can be changed to a tabarru 'type of
contract if the party whose rights have been held back willingly relinquishes their rights
to abort the obligations of the party who have not fulfilled their obligations. Meanwhile,
the tabarru 'contract cannot be converted into a tijarah type of contract (DSN-MUI,
2001).
Testament Policy
The link between waqf and insurance in this research is connected by the existence of an
instrument of testament waqf of insurance policy. The company of sharia insurance act
as receiver and manager of endowment money, while channeling investment results
. So, sharia insurance has a very strategic role. This is the full role of the sharia insurance
company as nazhir waqf money. The concept of waqf, as mentioned above, is that the
assets that are donated cannot be reduced, cannot be used up, but are productive and
generate benefits. Thus, the main obligations of sharia insurance companies in this role
are the same as Nazhir's duties, managing and developing waqf assets (Hassan et al.,
2018).
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Sharia insurance in developing waqf instruments manages the insurance premiums using
2 models, namely the saving model (savings) and the Tabarru` fund mode. If you use a
savings fund as a testament waqf, the funds in the savings account may not be returned
to the participant (wakif), because the funds have been donated. Likewise, with the
investment return, it cannot be given to participants but must be distributed or used to
those who have the right (mauquf alaih) according to the wishes of the
participants. Furthermore, when the testament waqf is placed in the Tabarru 'account,
the concept is different from the savings pattern. In general, the tabarru 'account can be
used directly for claims, so this cannot be applied to the waqf funds that enter this
account. The waqf funds must be managed and invested first, then the investment
proceeds can be used as a claim fund to help fellow insurance participants. In this case,
when the participant's waqf pledge (wakif) must appoint the "insurance participant" of
the company as "mauquf alaih". It means the investment proceeds are used as a mutual
aid fund between fellow insurance participants.
METHODOLOGY
This research is field research with a qualitative descriptive approach that solves
problems based on social realities using data (Moleong, 2019). This research is expected
to be able to explain in depth the management strategy of testament waqf through the
instrument of a sharia insurance policy. This study uses primary data sources, the data
sources that are directly related to this research ( Sekaran, 2019), while the data source
in this study is the Agency Manager of PT AXA Financial Indonesia Malang branch, Mrs.
Anyta Kardilla. From this primary data source, primary data were obtained.
Data collection was carried out in several ways, as follows: 1) individual in-
depth interviews ( Sekaran, 2019), 2) Documentation in the form of an insurance policy,
pictures, or other documents, 3) Observation through direct observation of the research
object (Moleong, 2019) and (Sugiyono, 2009) in qualitative research, researchers are the
main instrument as a Human Instrument who plans, collects data, analyzes, interprets
data, concludes and reports it. Therefore, the main instrument of this research is the
researcher. The supporting instrument for this research is the media used to collect data
such as recorders and interview questions. The validity of this research data is
guaranteed using triangulation by using other sources to check or compare the
data (Moleong, 2019) and (Sugiyono, 2009). Triangulation used in this research is source
triangulation, which is to compare data obtained from one source with another to find
the truth of the data. Another source used is the customer as the user of the policy waqf
instrument.
RESEARCH RESULTS
The research object was conducted at PT AXA Financial Indonesia Malang Branch which
has 10 sharia insurance agents and 23 conventional insurance agents in one Malang
Sudirman sales office. The key informant in this study was the head of the agency
manager directly because he knew more about the policy's waqf instrument.
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The Management of Testament Waqf Sharia Insurance Policy
Referring to the governance of premi in sharia insurance, which is conveyed in various
theories, is that the funds paid by sharia insurance participants consist of Savings and
Tabarru Funds, both of which have different goals. The application of this theory at
PT. Axa has been carried out properly and is in accordance with the DSN fatwa regarding
sharia insurance (Kardila, 2020). The savings account will be managed in the form of an
investment using a Mudharabah agreement, while the Tabarru` funds become a
compensation fund that will be collected as a unit with the Tabrru` funds from other
customers. If there is a customer who makes a claim, the funds can be given to him in
the form of an insurance fund.
PT. AXA according to Anyta, develop two types of insurance, namely Life and Losses,
as well as in Takaful. The development of testament Waqf through the policy instrument
is attached to life insurance because it is seen as being in line with the insurance concept
based on help.
The governance of the policy waqf instrument at PT. AXA according to Anyta Kardila
explained in the interview as well as information obtained from product
documentation presented through company brochures (PT. AXA, 2019) explained that
PT. AXA acts as the recipient and manager of cash waqf offered in the form of a
testament. Funds that have been willed for waqf at PT. AXA should not be reduced in
the slightest, let alone be used for operational costs, claim costs, or anything related to
the operation of a sharia insurance company.
Anyta further explained that the waqf fund must be a "fixed asset" that has an eternal
existence. Because the concept of waqf property is that it cannot be reduced, it cannot
be used up, but it is productive and produces benefits. In this context, PT. AXA is seen as
having the same role as Nazhir's task, namely managing and developing waqf assets.
The governance of testament waqf use insurance policies run by PT. AXA can be
described in the Figure 1.
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Figure 1. Waqf Management Scheme
Based on the chart above, it can be explained that PT. AXA consists of two types, namely
life insurance and general insurance. Life insurance is insurance or protection for the life
or benefits of a person, while loss insurance is protection against property such as
protection from fire, loss, and accident. Both life insurance and general insurance
require premium payments to obtain benefits as agreed in the insurance policy. In life
insurance ownership, there are two types of benefits, namely life benefits, in the form of
investment/savings funds and death benefits in the form of inheritance or insurance
money that has been agreed from the beginning, when the insurance policy was made.
Claims can be made while the customer is still alive or when he dies. Claims that can be
made while still alive are only in the form of a savings balance or withdrawal of
investment funds. Meanwhile, there are 2 types of claims made when a customer dies,
namely in addition to claims for savings balances, claims for insured, or inherited
funds. Because the sum insured or inheritance is a definite amount and must be agreed
upon or made in advance, this element is used as waqf, because apart from certainty in
terms of the amount received, customers are also allowed to deposit it as waqf with a
maximum amount of 50% of the total money. Coverage, usually the provision of the sum
insured or inheritance as waqf has been known by the family heirs or by blood so that
there is no possibility of future disputes (interviews and brochures).
The existence of this waqf instrument, customers, in addition to providing benefits for
the heirs who are left in the form of insurance money which is distributed for an
inheritance, also provides benefits for themselves who have died in the form of sadaqah
Jariah which is distributed through waqf. Based on these benefits, the policy waqf
instrument was developed at PT. AXA Financial Indonesia, which is juxtaposed as a
complementary program for life insurance products.
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Opportunities and Obstacles
Information about the opportunities and obstacles found in the development of an
insurance policy waqf instrument at PT. AXA Financial Indonesia is based on the results
of interviews with agency managers and supported by triangulation of data to other
sources, in this case the insurance customers of PT. AXA, is known the opportunities and
obstacles for the development of the testament waqf for the sharia Insurance Policy.
The Opportunity of AXA insurance`s are: first, the AXA brand which has been widely
recognized not only by the Indonesian public but also by the world's citizens is an
opportunity to introduce insurance products that can also be used as a means of
worship in the form of waqf. With the trust of the public, it is hoped that the acceptance
of a sharia insurance policy will increase so that its benefits can be even wider. The
second is In general, the Government has expressed support for waqf to become part of
the penetration and literacy of sharia in Indonesia so that several government
regulation, Fatwa, and other policies have emerged that encourage the growth of the
sharia economy through waqf. From external factors, of course, government support is
an opportunity for PT. AXA Financial Indonesia to develop waqf along with developing
insurance as its core product.
The third Opportunity, Malang is a city that is known to be religious, furthermore, the
recommendation to carry out various religious activities is easy to convey to the
community. Therefore, it is very appropriate if the waqf instrument is juxtaposed with
insurance, which itself is more popular than the insurance itself. Thus, the waqf
instrument will also develop the insurance product itself, and the last opportunity in AXA
is, With The development of sharia financial institutions in a broad sense, the public has
begun to realize the importance of the Islamic economic system, the establishment of
Islamic banks, Islamic economic and financial institutions is a potential and opportunity
for cooperation for the development of Muslim welfare through ta'awun and
cooperation in the field of productive waqf. This is considered as an opportunity by
PT. AXA Financial Indonesia in offering its products to the wider community, not only in
Malang, but even Indonesia, and even the world can be reached by AXA.
The Obstacles to development of the testament waqf in AXA are: first, the interviewed
customer said he did not know the testament waqf instrument before joining as a
customer at PT. AXA Financial Indonesia, therefore, this ignorance of course applies
generally to the wider community so that this can be an obstacle to the development of
waqf instruments in the polish of sharia insurance of PT. AXA Financial Indonesia. The
Second, the community's understanding of waqf is still limited to material waqf, while
modern waqf has not become the consumption of the wider community, so PT. AXA
Financial Indonesia needs to strive for deeper outreach to market this waqf instrument.
The next obstacle is, there are not many professional waqf nazirs who manage waqf
properly so that people are not interested in waqf and cash waqf, and the last obstacle
to development the testament waqf is Accountability for the management of waqf
assets has not been maximized, so that public trust in nadzir is also not optimal. As for
the official institutions that have implemented cash waqf management, especially for
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the Malang area, they have not provided periodic reports nor are they properly
integrated.
Strategy for Developing the Testament of Waqf Instrument for Sharia Insurance Policy
Based on the information obtained from in-depth interviews with the manager of
PT. AXA Financial Indonesia in the Malang area, to take advantage of the opportunities
and face the obstacles listed above, the Agency manager together with its 10 members
formulate a strategy for developing an instrument of testament waqf of the sharia
insurance policy. The first strategy is, AXA Financial Indonesia regularly organizes
financial literacy and insurance programs for the public in almost all cities throughout
Indonesia. The second strategy is, the use of digital operations and social media
continues to be encouraged to make it easier for prospective customers to access any
information about the waqf program from AXA Financial Indonesia. The Third is, AXA
Financial Indonesia continues to build the capacity of its insurance agents, which
currently number 1000 with integrated training and workshops, both offline and online
to provide accurate information to prospective customers, and the last strategy is
Developing innovative marketing strategies, by embracing many youth communities,
da'wah communities, and other social communities.
Based on the research results above, opportunities and obstacles are external aspects
that have resulted from the interaction of the institution with its external
environment. PT. AXA financial Indonesia, as previously explained, encountered various
obstacles. However, these obstacles have been pursued by formulating a good business
strategy. It is hoped that the existing opportunities can be utilized for the development
of insurance products offered by AXA. Waqf instruments are attached to life insurance
so that customers can receive multiple benefits, namely for their heirs and for
himself. The sum insured can be allocated a maximum of 50% for testament and the
remaining 50% can be inherited.
According to the analysis of the researchers to developing patterns in testamentary
waqf instrument endowments held by PT. AXA financial Indonesia is very interesting to
develop because there are various positive benefits. In addition to individual customers
who use insurance plus their testament waqf, indirectly through the intense socialization
conducted by AXA through agencies spread throughout Indonesia, it also makes AXA a
da'wah agent in sharia applications in financial institutions using waqf instruments. Thus,
the public's interest in worship, which aims to earn rewards as alms is getting
higher. Furthermore, the waqf given will be managed professionally by AXA through its
collaboration with the MUI Waqf Institution whose credibility has certainly been
maintained.
CONCLUSION
Based on the research that has been done on management strategies through
testamentary waqf instrument sharia insurance policy at PT. AXA Financial Indonesia, it
can be concluded that: 1) The opportunity to develop this waqf instrument is very wide
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because the community understands the religion and the government also makes
regulations and literacy regarding waqf which supports cash waqf, the existence of
familiar sharia financial institutions such as Islamic banks, makes society easy introduced
to sharia insurance, 2) the obstacles found in developing the waqf instrument occur in
the waqf application which has been understood by the community as objects so that
cash waqf through the waqf instrument needs to be further interpreted to the public,
including the poor accountability of waqf so far makes it difficult for the public to trust in
a waqf management agency, 3) to overcome obstacles so that opportunities can be
taken advantage of, AXA develops a marketing strategy using various media, both
personal agencies and social media that are closer to the community. Thus
the instrument of testament waqf is expected to be an attraction for marketing life
insurance products, especially at AXA, and can also be used as education for the public
to apply worship in modern ways.
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