Islamic philanthropy

Seiring dengan antusiasme masyarakat terhadap program pesantren yang semakin bertambah dari waktu ke waktu, dan dengan bertambah banyaknya jamaah, maka untuk menambah kenyamanan para jamaah dan masyarakat dalam melaksanakan ibadah, kami pesantren Miftahul Huda berusaha terus berusaha membangun dan memelihara  fasilitas umum di pesantren
sehingga layak pakai dan memadai. Setelah program sebelumnya pembangunan asrama perempuan dan mesjid diharapkan menambah kenyamanan dan kekhusyukan para jamaah dalam melaksanakan ibadah.

Dan karena itulah kami berusaha berbenah diri untuk melengkapi
kekurangan fasilitas yang ada seperti dilakukan penggantian karpet mesjid, karpet asrama perempuan, karpet gedung utama, pengecatan bangunan
dan menambah kanopi tempat makan dan tempat yang biasa dilakukan sebagai pelaksanaan kegiatan rutin häri-hari besar Islam.

Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics through activity in Kerala's Muslim public life. They talk about their ‘social mindedness’ as a combination of piety and economic calculation, the two seen not as excluding but reinforcing each other. By promoting modern education among Muslims, entrepreneurs seek to promote economic development while also embedding economic practices within a framework of ethics and moral responsibilities deemed to be ‘Islamic’. Inscribing business into the rhetoric of the ‘common good’ also legitimizes claims to leadership and political influence. Orientations towards self-transformation through education, adoption of a ‘systematic’ lifestyle, and a generalized rationalization of practices have acquired wider currency amongst Muslims following the rise of reformist influence and are now mobilized to sustain novel forms of capital accumulation. At the same time, Islam is called upon to set moral and ethical boundaries for engagement with the neoliberal economy. Instrumentalist analyses cannot adequately explain the vast amounts of time and money which Muslim entrepreneurs put into innumerable ‘social’ projects, and neither ‘political Islam’ nor public pietism adequately captures the possibilities or motivations for engagement among contemporary reformist-orientated Muslims.Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics through activity in Kerala's Muslim public life. They talk about their ‘social mindedness’ as a combination of piety and economic calculation, the two seen not as excluding but reinforcing each other. By promoting modern education among Muslims, entrepreneurs seek to promote economic development while also embedding economic practices within a framework of ethics and moral responsibilities deemed to be ‘Islamic’. Inscribing business into the rhetoric of the ‘common good’ also legitimizes claims to leadership and political influence. Orientations towards self-transformation through education, adoption of a ‘systematic’ lifestyle, and a generalized rationalization of practices have acquired wider currency amongst Muslims following the rise of reformist influence and are now mobilized to sustain novel forms of capital accumulation. At the same time, Islam is called upon to set moral and ethical boundaries for engagement with the neoliberal economy. Instrumentalist analyses cannot adequately explain the vast amounts of time and money which Muslim entrepreneurs put into innumerable ‘social’ projects, and neither ‘political Islam’ nor public pietism adequately captures the possibilities or motivations for engagement among contemporary reformist-orientated Muslims.RésuméLes entrepreneurs musulmans de l’état indien du Kerala sont en première ligne dans l’économie indienne en voie de libéralisation. Ces innovateurs ont adopté les pratiques d’entreprise et de gestion de la main-d’œuvre du capitalisme global, aussi bien dans le Kerala que dans le Golfe Persique. Ils sont également très engagés dans la bienfaisance et la politique, par leur activité dans la vie publique des musulmans du Kerala. Ils parlent de leur « esprit social » comme d’une combinaison de piété et de calcul économique, lesquelles sont perçues non pas comme mutuellement exclusives mais comme se renforçant mutuellement. En promouvant une éducation moderne des musulmans, ils tentent de favoriser le développement économique tout en plaçant leurs pratiques économiques dans un cadre d’éthique et de responsabilités morales considéré comme « islamique ». En inscrivant les affaires dans la rhétorique du « bien commun », ils légitiment du même coup leurs revendications de leadership et d’influence politique. L’orientation vers la transformation de soi par le biais de l’éducation, l’adoption d’un mode de vie « systématique » et une rationalisation généralisée des pratiques ont été largement adoptées parmi les musulmans sous l’effet de l’influence croissante des réformistes, et elles sont à présent mobilisées à l’appui de nouvelles formes d’accumulation de capital. Dans le même temps, on invoque l’islam pour fixer des limites morales et éthiques à l’engagement dans l’économie néolibérale. Les analyses instrumentalistes ne suffissent pas à expliquer la masse de temps et d’argent que les entrepreneurs musulmans consacrent à d’innombrables projets « sociaux ». Ni l’islam « politique » ni le piétisme public ne peuvent non plus rendre compte de façon adéquate des possibilités ou motivations d’engagement des musulmans réformistes contemporains.Les entrepreneurs musulmans de l’état indien du Kerala sont en première ligne dans l’économie indienne en voie de libéralisation. Ces innovateurs ont adopté les pratiques d’entreprise et de gestion de la main-d’œuvre du capitalisme global, aussi bien dans le Kerala que dans le Golfe Persique. Ils sont également très engagés dans la bienfaisance et la politique, par leur activité dans la vie publique des musulmans du Kerala. Ils parlent de leur « esprit social » comme d’une combinaison de piété et de calcul économique, lesquelles sont perçues non pas comme mutuellement exclusives mais comme se renforçant mutuellement. En promouvant une éducation moderne des musulmans, ils tentent de favoriser le développement économique tout en plaçant leurs pratiques économiques dans un cadre d’éthique et de responsabilités morales considéré comme « islamique ». En inscrivant les affaires dans la rhétorique du « bien commun », ils légitiment du même coup leurs revendications de leadership et d’influence politique. L’orientation vers la transformation de soi par le biais de l’éducation, l’adoption d’un mode de vie « systématique » et une rationalisation généralisée des pratiques ont été largement adoptées parmi les musulmans sous l’effet de l’influence croissante des réformistes, et elles sont à présent mobilisées à l’appui de nouvelles formes d’accumulation de capital. Dans le même temps, on invoque l’islam pour fixer des limites morales et éthiques à l’engagement dans l’économie néolibérale. Les analyses instrumentalistes ne suffissent pas à expliquer la masse de temps et d’argent que les entrepreneurs musulmans consacrent à d’innombrables projets « sociaux ». Ni l’islam « politique » ni le piétisme public ne peuvent non plus rendre compte de façon adéquate des possibilités ou motivations d’engagement des musulmans réformistes contemporains.

Islamic law secures certain rights for women regarding property: the right to control her own mahr (dowry), the right to inherit, the right to own property and to administer properties that she herself owns or that belong to others (for example, waqf), and the right to endow property as waqf. Women could hold jobs, lend money, and do business in Islamic societies in different regions and periods. Generally, Islamic law prohibits distinctions of status, rights, or obligations according to gender. However, one exception is the differentiation between men and women related to inheritance: according to shari'a, daughters receive only half of the inheritance given to sons in the same family. This limited, but did not prevent the opportunity of women establishing waqfs.

Penulis: Amelia Fauzia dan Endi Aulia Garadian. Ini merupakan buku kecil yang merupakan dokumentasi kegiatan "making philanthropy works: social justice philanthropy mainstreaming among Indonesian millennials through social experiment videos and infographics. Buku ini memperkenalkan konsep charity, filantropi, dan filantropi yang berkeadilan sosial. Dari eksperimen video dan pembuatan infografis, terlihat bahwa potensi milenial untuk memahami dan mendukung filantropi yang berkeadilan sosial cukup tinggi.

Scholarly research about philanthropy has de-emphasized informal giving to friends, neighbors and others in need. Yet, informal giving is a critical element of philanthropy, particularly in settings with less well-developed civil society institutions. This paper examines informal giving in Turkey, based on two surveys of Turkish citizens conducted in 2004 and 2015. The surveys find much higher levels of informal giving than formal giving, though the level of informal giving decreased between 2004 and 2015. Donors directed their giving more to family member and others in need than to neighbors. In contrast to studies from most other countries, Turks overwhelmingly prefer giving to individuals rather than institutions. Determinants of informal giving, however, are largely consistent with other research on the motivations for giving.

(MASA: MINIT KE 0:00-7:11) Shabana M. Hasan: Bismillahirrahmanirrahim…Assalamualaikum w.b.t…. bersama saya Shabana Hasan, di dalam Tijarah, program cakna kewangan Islam anda. Baiklah hari ini kita akan membincangkan mengenai kewangan sosial Islam…apa manfaatnya? Allah s.w.t berfirman dalam Surah Al-Baqarah Ayat 276, "Allah memusnahkan Riba dn menyuburkan sadaqah." Jadi untuk industri perbankan Islam yang sudah terbiasa dan terkenal sebagai entity yang didorong oleh keuntungan, bagaimana industry ini mampu mempraktikkan sadaqah di dalam operasi perbankan mereka? Adakah benar bahawa industri perbankan Islam dapat membantu untuk menyalurkan kekayaan kepada golongan yang memerlukan bagi meningkatkan ekonomi mereka? Adakah ini yang dimaksudkan sebagai kewangan sosial Islam? Dan adakah benar kewangan sosial Islam boleh menjadi platform yang berkesan untuk membantu mereka yang terjejas akibat Covid-19? Untuk menjawab semua persoalan ini, kami menjemput ke studio. Ketua Pegawai Eksekutif Bank Islam Malaysia Berhad, yang

Philanthropic organizations or known as non-profit organizations in Malaysia currently having a high growth from it first existence from decades ago. The growth creates, among others, an issue on accountability especially on financial accountability. The aim of this article is to discuss the concept of accountability related to Islamic philanthropic organizations. This article also highlights financial disclosure as one of the mechanism to ensure financial accountability in these institutions. Discussion of this paper opens to potential development of specific financial disclosure for Islamic philanthropic organizations, which could become one of the tools for trustee to discharge its accountability.

This paper examines the waqf (religious endowment) deed of Tatarkhān (Cairo, Wizārat al-Awqāf, no. q913), the daughter of the Mamluk amir Ṭashtamur and explains the process by which the testamentary waqf, which was a waqf established based on a waṣiyya (will and testament) was established and enlarged during a forty-eight-year period. It describes the situation of a female founder/administrator of a waqf in late fourteenth-century Egypt. In his last will and testament, made on his deathbed, Amir Ṭashtamur directed his will's executors to buy assets with one-third of his legacy to create an endowed waqf for his tomb and descendants. The executors bought assets, and then one of the executors, al-Sayfī Urūj, endowed some of them as a waqf according to the will. After all of the executors had died, Tatarkhān, the testator's daughter, became the administrator of the waqf and succeeded to the large number of waqf properties and milk properties to be dedicated to the waqf. She managed the assets as the administrator and she received great financial benefits from the waqf as its (probably sole) beneficiary. Finally, she founded a new tomb for herself and enlarged the waqf for it to respect her father's will and simultaneously consider her personal benefit after death.

The duties of Amil Zakat as agency which has authority to manage zakat begins from planning, socializing, collecting, distributing and utilizing zakat, those duties require power support and financial support; Because all the works require infrastructures such as the building as a secretariat, a car as a transportation, computer as a data processor and data storage and so forth. There are differences in Amil Zakat institutions in getting around the issue. There are institutions that only utilize the rights of Amil, some also get funding support from the government, or also attempting it by allocating a certain amount of the entire opinion of zakat property to cover all these necessities. This paper aims to discuss this issue by comparing the practice of zakat management institution in Samarinda with the practice of the Sudan Zakat Chamber then discussing it from the point of view of fiqih (Islamic jurisprudence). This research uses descriptive qualitative analysis method.

Dunia sekarang lagi dilanda Pandemi Covid-19. Ada 34 provinsi di Indonesia yang tergolong zona merah terdampak Covid-19, termasuk Provinsi Kalimantan Barat (Kalbar). Penyebaran virus ini sangat cepat dan berdampak terhadap berbagai lapisan masyarakat, terutama ekonomi para karyawan dan masyarakat miskin di Provinsi Kalbar. Untuk menanggulangi dampak tersebut, perlu adanya peran dan partisipasi dari suluruh kalangan, termasuk Baznas Provinsi Kalbar sebagaimana amanat dari Undang-Undang Nomor 23 tahun 2011 tentang Pengelolaan Zakat. Tulisan ini fokus pada inovasi dalam fundraising filantropi Islam, pemanfaatannya dan kendala-kendala yang dialami Baznas dalam menanggulangi masyarakat miskin terdampak Covid-19 di Provinsi Kalimantan Barat. Dengan menggunakan jenis penelitian lapangan dan didukung dengan hasil wawancara dan dokumentasi, tulisan ini menemukan dua strategi yang digunakan oleh Baznas Provinsi Kalbar dalam fundraising ZIS yang mengalami kenaikan sebesar 2,92 kali dibandingkan tahun 2019, yaitu sosialisasi Fatwa MUI terkait pemanfaatan ZIS dan optimalisasi peran UPZ. Dalam hal pemanfaatannya pada masa pandemi Covid-19, Baznas Provinsi Kalbar mendistribusikan 91% dana ZIS pada bidang darurat kesehatan berupa program kesehatan dan kuratif, sedangkan sisanya (9%) dimanfaatkan untuk bidang darurat sosialekonomi berupa paket logistik keluarga, zakat fitrah dan fidyah, serta BTM. Terbatasnya waktu dan ruang gerak pada masa pandemi merupakan kendala yang dirasakan Baznas Provinsi Kalbar.

UMKM memiliki peran strategis dalam pembangunan ekonomi nasional, bahkan dapat bertahan dari krisis yang terjadi pada 1997-1998 di Indonesia. Sayangnya, ketangguhan UMKM ini tidak berarti apa-apa dihadapkan COVID-19. Cash Waqf Linked Sukuk (CWLS) yang merupakan hasil integrasi dari wakaf tunai dengan Suku Negara hadir di tengah ancaman krisis dari COVID-19. Kemanfaatannya dapat dijadikan sebagai sarana pembangunan nasional dan kesejahteraan sosial, termasuk perberdayaan UMKM. Tulisan ini merupakan penelitian pustaka dengan menelusuri aturan perundang-undangan, jurnal-jurnal, buku-buku, hasil penelitian, dan sumber-sumber lain di internet yang dapat membantu penulis untuk menganalisis dan merumuskan model pemanfaatan dari imbal hasil CWLS untuk pemberdayagunaan UMKM. Studi ini menyatakan bahwa inovasi dalam pengelolaan wakaf tunai merupakan bentuk biokratisasi hukum ekonomi Islam yang mendapat perhatian serius oleh pemerintah akhir-akhir ini. Pemerintah dan Majelis Ulama Indonesia (MUI) bersinergi dalam membuat produk hukum berupa peraturan perundang-udangan dan fatwa-fatwa yang melegalkan wakaf tunai, sukuk, dan CWLS. Platform CWLS merupakan penempatan dana wakaf tunai pada Surat Berharga Syariah Negara (SBSN) untuk mendukung program pembangunan sarana sosial. Imbal hasil darinya akan dimanfaatkan untuk renovasi Gedung Retina Center, pembelian peralatan kesehatan dan terlayaninya 2.513 pasien dhuafa secara gratis di Rumah Sakit Wakaf Achmad Wardi BWI-WD. Pemberdayagunaan bagi hasil CWLS dapat juga digunakan untuk mengatasi ancaman krisis akibat COVID-19 dengan memberikan bantuan modal usaha bergulir kepada pelaku UMKM di Indonesia. Ada tiga model pemberdayagunaan imbal hasil CWLS bagi pelaku UMKM, yaitu model in-kind, model qard al-hasan dan model mudhārabah.

This paper discusses the role of zakat organizations as the emerging Third Sector in Indonesia. It presents the profiles of three currently leading zakat organizations: Rumah Zakat Indonesia (RZI), Dompet Dhuafa (DD), and Pos Keadilan Peduli Ummat (PKPU). This paper highlights that the zakat organizations play an important role in serving public needs in Indonesia. They offer many services in such areas as health, economy, education, agriculture, and disaster reliefs. Competition does exist among zakat organizations, particularly if they operate in the same areas and target the same segment of donors (e.g., wealthy Muslims in urban areas). This paper argues that some more efforts are still needed to strengthen the roles of zakat organizations as part of the Indonesian third sector. This could be achieved through strengthening the accountability and the transparency of zakat management as well as by encouraging zakat organizations to allocate more funds for economic development programs. Allocating more funds for economic development programs would make zakat organizations more powerful in promoting social welfare in the society.

Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics through activity in Kerala's Muslim public life. They talk about their ‘social mindedness’ as a combination of piety and economic calculation, the two seen not as excluding but reinforcing each other. By promoting modern education among Muslims, entrepreneurs seek to promote economic development while also embedding economic practices within a framework of ethics and moral responsibilities deemed to be ‘Islamic’. Inscribing business into the rhetoric of the ‘common good’ also legitimizes claims to leadership and political influence. Orientations towards self-transformation through education, adoption of a ‘systematic’ lifestyle, and a generalized rationalization of practices have acquired wider currency amongst Muslims following the rise of reformist influence and are now mobilized to sustain novel forms of capital accumulation. At the same time, Islam is called upon to set moral and ethical boundaries for engagement with the neoliberal economy. Instrumentalist analyses cannot adequately explain the vast amounts of time and money which Muslim entrepreneurs put into innumerable ‘social’ projects, and neither ‘political Islam’ nor public pietism adequately captures the possibilities or motivations for engagement among contemporary reformist-orientated Muslims.Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics through activity in Kerala's Muslim public life. They talk about their ‘social mindedness’ as a combination of piety and economic calculation, the two seen not as excluding but reinforcing each other. By promoting modern education among Muslims, entrepreneurs seek to promote economic development while also embedding economic practices within a framework of ethics and moral responsibilities deemed to be ‘Islamic’. Inscribing business into the rhetoric of the ‘common good’ also legitimizes claims to leadership and political influence. Orientations towards self-transformation through education, adoption of a ‘systematic’ lifestyle, and a generalized rationalization of practices have acquired wider currency amongst Muslims following the rise of reformist influence and are now mobilized to sustain novel forms of capital accumulation. At the same time, Islam is called upon to set moral and ethical boundaries for engagement with the neoliberal economy. Instrumentalist analyses cannot adequately explain the vast amounts of time and money which Muslim entrepreneurs put into innumerable ‘social’ projects, and neither ‘political Islam’ nor public pietism adequately captures the possibilities or motivations for engagement among contemporary reformist-orientated Muslims.RésuméLes entrepreneurs musulmans de l’état indien du Kerala sont en première ligne dans l’économie indienne en voie de libéralisation. Ces innovateurs ont adopté les pratiques d’entreprise et de gestion de la main-d’œuvre du capitalisme global, aussi bien dans le Kerala que dans le Golfe Persique. Ils sont également très engagés dans la bienfaisance et la politique, par leur activité dans la vie publique des musulmans du Kerala. Ils parlent de leur « esprit social » comme d’une combinaison de piété et de calcul économique, lesquelles sont perçues non pas comme mutuellement exclusives mais comme se renforçant mutuellement. En promouvant une éducation moderne des musulmans, ils tentent de favoriser le développement économique tout en plaçant leurs pratiques économiques dans un cadre d’éthique et de responsabilités morales considéré comme « islamique ». En inscrivant les affaires dans la rhétorique du « bien commun », ils légitiment du même coup leurs revendications de leadership et d’influence politique. L’orientation vers la transformation de soi par le biais de l’éducation, l’adoption d’un mode de vie « systématique » et une rationalisation généralisée des pratiques ont été largement adoptées parmi les musulmans sous l’effet de l’influence croissante des réformistes, et elles sont à présent mobilisées à l’appui de nouvelles formes d’accumulation de capital. Dans le même temps, on invoque l’islam pour fixer des limites morales et éthiques à l’engagement dans l’économie néolibérale. Les analyses instrumentalistes ne suffissent pas à expliquer la masse de temps et d’argent que les entrepreneurs musulmans consacrent à d’innombrables projets « sociaux ». Ni l’islam « politique » ni le piétisme public ne peuvent non plus rendre compte de façon adéquate des possibilités ou motivations d’engagement des musulmans réformistes contemporains.Les entrepreneurs musulmans de l’état indien du Kerala sont en première ligne dans l’économie indienne en voie de libéralisation. Ces innovateurs ont adopté les pratiques d’entreprise et de gestion de la main-d’œuvre du capitalisme global, aussi bien dans le Kerala que dans le Golfe Persique. Ils sont également très engagés dans la bienfaisance et la politique, par leur activité dans la vie publique des musulmans du Kerala. Ils parlent de leur « esprit social » comme d’une combinaison de piété et de calcul économique, lesquelles sont perçues non pas comme mutuellement exclusives mais comme se renforçant mutuellement. En promouvant une éducation moderne des musulmans, ils tentent de favoriser le développement économique tout en plaçant leurs pratiques économiques dans un cadre d’éthique et de responsabilités morales considéré comme « islamique ». En inscrivant les affaires dans la rhétorique du « bien commun », ils légitiment du même coup leurs revendications de leadership et d’influence politique. L’orientation vers la transformation de soi par le biais de l’éducation, l’adoption d’un mode de vie « systématique » et une rationalisation généralisée des pratiques ont été largement adoptées parmi les musulmans sous l’effet de l’influence croissante des réformistes, et elles sont à présent mobilisées à l’appui de nouvelles formes d’accumulation de capital. Dans le même temps, on invoque l’islam pour fixer des limites morales et éthiques à l’engagement dans l’économie néolibérale. Les analyses instrumentalistes ne suffissent pas à expliquer la masse de temps et d’argent que les entrepreneurs musulmans consacrent à d’innombrables projets « sociaux ». Ni l’islam « politique » ni le piétisme public ne peuvent non plus rendre compte de façon adéquate des possibilités ou motivations d’engagement des musulmans réformistes contemporains.

Moneylending is a real humanitarian problem in Asian countries, including in Southeast Asia. This study examines moneylending activities in this region, where poor people become a target. An emergency need forces them to seek out a moneylender. This paper argues that nanofinance may address the microfinance gap to counter the moneylender. Despite the existence of nanofinance, it has not obtained as much attention as microfinance. However, nanofinance activities have run in some Asian countries to help the poor. By interviewing some informants in Indonesia, Vietnam, and Cambodia, and then reviewing the empirical study and context in Malaysia, Thailand and Brunei, this paper intends to: (1) Describe the practice of moneylending in Indonesia, Vietnam, Cambodia, Malaysia, Thailand and Brunei; (2) Describe the nanofinance practice in Indonesia and Thailand; (3) Promote qardhul hassan as the philanthropy contract of (Islamic) nanofinance. 

Keywords: Islamic Economics, Islamic Finance, Moneylender, Moneylending, Nanofinance, Philanthropy, Qardhul Hassan, Southeast Asia 
                   
JEL Classification: E43, G21, G23, H81, N30, Z13

Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics through activity in Kerala's Muslim public life. They talk about their 'social mindedness' as a combination of piety and economic calculation, the two seen not as excluding but reinforcing each other. By promoting modern education among Muslims, entrepreneurs seek to promote economic development while also embedding economic practices within a framework of ethics and moral responsibilities deemed to be 'Islamic'. Inscribing business into the rhetoric of the 'common good' also legitimizes claims to leadership and political influence. Orientations towards self-transformation through education, adoption of a 'systematic' lifestyle, and a generalized rationalization of practices have acquired wider currency amongst Muslims following the rise of reformist influence and are now mobilized to sustain novel forms of capital accumulation. At the same time, Islam is called upon to set moral and ethical boundaries for engagement with the neoliberal economy. Instrumentalist analyses cannot adequately explain the vast amounts of time and money which Muslim entrepreneurs put into innumerable 'social' projects, and neither 'political Islam' nor public pietism adequately captures the possibilities or motivations for engagement among contemporary reformist-orientated Muslims. While historians have written extensively about the participation of elites in processes of social and religious reform in late colonial India (see, e.g.,

Muslim entrepreneurs from Kerala, South India, are at the forefront of India's liberalizing economy, keen innovators who have adopted the business and labour practices of global capitalism in both Kerala and the Gulf. They are also heavily involved in both charity and politics ...

This study aims to find out about the form of collection, management and potential of mosque-based philanthropy in Banyumas Regency. This research uses descriptive qualitative approach. While the data collection techniques using documentation, observation and interviews. The object of this research is the mosque in Banyumas Regency taken by sampling. Analysis of data used in this study is data obtained and presented descriptively begins by describing has been disclosed by respondents either directly, through writing or direct observation. The process of data analysis is done by starting to review all the data collected from various sources that have been predetermined. The results of this study indicate that the Islamic mosque-based philanthropy fundraising form in Banyumas District is divided into three forms: firstly, tentatively carried out the collection and management of mosque funds is done by takmir or treasurer of the mosque without any special structure. Second, the periodic committee, this form of management is done by the board of the mosque to form the committee of collection and distribution of Islamic philanthropic funds. Thirdly, the mosque board established an amil zakat institution (LAZ), this form of management is more organized and programmed in the process of collecting and distributing Islamic philanthropy that was collected. The form of program and management of Islamic-based philanthropy funds in Banyumas District is divided into two forms of distribution: (a) charitable, this is done to finance routine activities or short-term program distribution in the form of assistance. (b) empowerment, as seen by the existence of school management and assistance to teachers. Research findings of mosque-based philanthropic fund potential in Banyumas Regency reach Rp. 2.437.230.000 each year, if multiplied by the number of mosques according to Badan Pusat Statistik in 2015 that there are 2,057 mosques in

The main demographic characteristics of this sample are given in . Half of the respondents were men (50.2%) and approximately three-fourths of the interviewees were married (73%). The average number of residents per interviewed households was 4.3. Respondents between the ages of 18-39 constituted 55.2% of the total and those 55 or over comprised 17.6%. University graduates were 7.5%, while 13.9% stated that they had not completed primary

UMKM memiliki peran strategis dalam pembangunan ekonomi nasional, bahkan dapat bertahan dari krisis yang terjadi pada 1997-1998 di Indonesia. Sayangnya, ketangguhan UMKM ini tidak berarti apa-apa dihadapkan COVID-19. Cash Waqf Linked Sukuk (CWLS) yang merupakan hasil integrasi dari wakaf tunai dengan Suku Negara hadir di tengah ancaman krisis dari COVID-19. Kemanfaatannya dapat dijadikan sebagai sarana pembangunan nasional dan kesejahteraan sosial, termasuk perberdayaan UMKM. Tulisan ini merupakan penelitian pustaka dengan menelusuri aturan perundang-undangan, jurnal-jurnal, buku-buku, hasil penelitian, dan sumber-sumber lain di internet yang dapat membantu penulis untuk menganalisis dan merumuskan model pemanfaatan dari imbal hasil CWLS untuk pemberdayagunaan UMKM. Studi ini menyatakan bahwa inovasi dalam pengelolaan wakaf tunai merupakan bentuk biokratisasi hukum ekonomi Islam yang mendapat perhatian serius oleh pemerintah akhir-akhir ini. Pemerintah dan Majelis Ulama Indonesia (M...

In Islamic philanthropy sector, especially, the charitable sector called ziswaf (zakat, infaq, sadaqah, and waqf), increasing accountability is believed to be able to increase trust, reputation, and even a solution to increase donation as well. However, it is still lack of empirical evidence whether muslim donors do consider accountability of ziswaf institution. This is a quanitative study aimed to see the effect of accountability level to public trust, reputation, and donation. Data obtained from experiment of 158 muslim middle-income class respondents from Jabodetabek. Experiment is done online by providing five fictive cases based on five accountability level, from the lowest institution with no accountability to the highest institution with external accountability and accreditation. Respondents were illustrated within one of the cases and then they were asked about trust, reputation, and donation to the illustrated institution. Data analysis is done using SEM-PLS with the result...

In Islamic philanthropy sector, especially, the charitable sector called ziswaf (zakat, infaq, sadaqah, and waqf), increasing accountability is believed to be able to increase trust, reputation, and even a solution to increase donation as well. However, it is still lack of empirical evidence whether muslim donors do consider accountability of ziswaf institution. This is a quanitative study aimed to see the effect of accountability level to public trust, reputation, and donation. Data obtained from experiment of 158 muslim middle-income class respondents from Jabodetabek. Experiment is done online by providing five fictive cases based on five accountability level, from the lowest institution with no accountability to the highest institution with external accountability and accreditation. Respondents were illustrated within one of the cases and then they were asked about trust, reputation, and donation to the illustrated institution. Data analysis is done using SEM-PLS with the results validate the view that accountability affects trust and reputation. Donation revenue is affected by accountability only through mediation of reputation. Along with accountability, it is also clear that reputation has important role in increasing trust and donation.

This book is a collection of Qur'anic verses and Prophet's traditions collected by scholars that could become a reference for practices of philanthropy for social justice.
Buku ini berisi kumpulan ayat Al-Qur'an dan hadis yang dikumpulkan oleh peneliti sebagai rujukan bagi praktik filantropi yang berkeadilan sosial.

In the discussion of Muslim philanthropy, women are often portrayed chiefly as the beneficiaries, not as the principal agents, of philanthropic activities. Yet, throughout much of Islamic history, a number of Muslim women had contributed to diverse philanthropic sectors. This article focuses on one of Indonesia's most important Indonesian female philanthropists, who has been prominent in the flow of charitable assistance-in this case, not from the Middle East to Southeast Asia but in the opposite direction. It demonstrates the vital role of women not only as benefactors and volunteers but also as the leaders and initiators of diverse transnational philanthropic activities.