Filantropi Islam: Sejarah dan Kontestasi Masyarakat Sipil dan Negara di Indonesia
... Philanthropy is generally defined as all voluntary giving activities from individuals and communities in the form of objects and services used for public purposes. (Fauzia, 2016) Philanthropy in Islam itself is of and for the community that is managed to empower the community's economy in accordance with the provisions of Islamic law. (LATIEF, 2012) Based on data from BAZNAS Islamic philanthropy such as Zakat, infaq and Shodaqah (ZIS) managed by Islamic philanthropic institutions have great potential in improving the community's economy. ...
... In Arabic philanthropy is called al-'ata 'al-ijtima'i (social giving), and there is also what is called al-takaful al-insani (human solidarity) or 'ata al khayri (gift for good) (Ibrahim Barbara, 2008). Besides philanthropy is also defined as all voluntary activities of individuals and communities in the form of objects and services used for public purposes (Fauzia, 2016). In modern terms, philanthropy in Islam is interpreted as an order for every Muslim to issue zakat, charity and charity so that the circulation of assets is distributed evenly in society. ...
... In Islam, philanthropy has existed and practiced since the time of the Prophet Muhammad, which is 15 centuries ago on theological and sharia grounds, the practice of philanthropy in Islam has a strategic and decisive role and role (Amar, 2017). Philanthropy in Islam in general has similarities with philanthropy in general in its purpose and use, but the difference is essentially that philanthropy is a philanthropic movement in Islam based on piety and seeking the blessings of Allah Ta'ala (Fauzia, 2016). In addition, Islamic philanthropy is one of the sharia obligations in Islam to distribute property equally so that wealth does not circulate only to the rich, but evenly to those in need. ...
Based on the 2017 Zakat Outlook data from BAZNAS shows the great potential of Islamic philanthropy in economic empowerment. Among these Islamic philanthropic institutions, namely LAZ Baitul Maal Hidayatullah Ponorogo. This study aims to determine the management of Islamic philanthropy for economic empowerment and development strategies for economic empowerment programs at BMH Gerai Ponorogo using descriptive qualitative methods and data collection techniques through documentation, non-participant observation, and semi-structured interviews. Then analyzed using descriptive analysis methods and SWOT analysis. This research shows that Islamic philanthropic management for economic empowerment of BMH Gerai Ponorogo uses a special allocation from infaq funds and also shadaqah for the BMH Gerai Ponorogo economic empowerment program in the form of grants for business capital. Currently there are 2 main programs of economic empowerment, namely “Pesantren Berdaya” Catfish Cultivation, Shaleh Hidyatullah Children's Education Center, Sumoroto, Kab. Ponorogo and Oyster Mushroom Cultivation for Dai Tangguh in Kec. Parang, Kab, Magetan, East Java. In the aspect of Islamic economic empowerment materially in the form of capital and business assistance. Meanwhile, spiritually this economic empowerment program aims to support Islamic preaching on these two objects. For the economic empowerment strategy, it is seen in 3 aspects: enabling aspects (pre-program implementation), BMH Gerai Ponorogo conducted a survey and a feasibility test for the type of business. Then in the aspect of empowering (implementing) BMH Gerai Ponorogo also participates in mentoring and business assistance by controlling it regularly for 1-3 months. For limited guidance, apart from meetings, also through online media such as YouTube, WhatsApp, Facebook to provide direction/advice and consultation on program development. For the aspect of protecting (evaluation) BMH Ponorogo Gerai accommodates complaints and obstacles experienced and formulates solutions. Overall, the BMH Gerai Ponorogo economic empowerment program has major problems in human resources and competency in managing economic empowerment. Researchers recommend the provision of training or recruitment of special experts for the development of economic empowerment programs both intensively and extensively at the BMH Gerai Ponorogo.
... Sebuah catatan yang menggambarkan bagaimana organisasi dakwah Islam memberikan warna bagi peningkatan kualitas hidup bangsa Indonesia. Bukan hanya penggambaran tentang apa yang dilakukan dalam pelayanan kesehatan, melainkan juga sutau narasi tentang bagaimana semua tindakan membantu, membantu, menyejahterakan dan membina masyarakat dalam bidang kesehatan merupakan perwujudan langsung dari ketauhidan kesadaran warga Muhammadiyah untuk terus menegakkan nilai-nilai dalam mendukung ketahanan sosial (Fauzia, 2016). Catatan tersebut juga dapat menjadi rujukan tentang ketaguhan, kesungguhan, kepemimpinan, kreativitas, dan inovasi dalam menghadapi berbagai masalah dan tantangan dalam membangun kesehatan bangsa (Muhammadiyah, 2013(Muhammadiyah, , 2020b. ...
... Pertama, unsur filantropi yaitu menolong atau kedermawanan kepada sesama yang membutuhkan, terutama fakir miskin dan anak yatim, sering disebut dengan dhu'afamustadh'afin. Ada tiga bidang utama untuk mendukung ketahanan sosial melalui unsur filantropi yaitu membantu fakir miskin dengan membangunkan rumah fakir miskin, membantu anak yatim dengan menyediakan akomodasi, sandang, pangan, pendidikan, keagamaan dan umum, dan membantu orang sakit dengan membuka klinik, rumah sakit, dan poliklinik (Fauzia, 2016). Dalam perkembangan selanjutnya, semangat filantropi tersebut terus berlanjut, sebagaimana tertuang dalam Album Muhammadiyah 1961, bahwa PKU diberi tugas khusus untuk "membantu dalam hal membantu kesengsaraan fakir miskin dan anak yatim (Latief, 2017). ...
This study examines and describes the process of establishing organizational identity as a means of enhancing social resilience; in this case the application of Al-Ma'un values as the organization's unique identity. This study concentrated on the Hospital Umamt Muhammadiyah in Yogyakarta (PKU). This research contributes theoretically to the development of organizational theory by focusing on the religiosity of organizational identity as a relatively new object of study in social sciences, particularly organizational social resilience.This study uses a qualitative case study method to obtain data, information, and knowledge related to members' awareness of Al-Ma'un, which was the source of inspiration for the birth of this hospital in 1923. Informants consisted of employees, with primary data collection through in-depth interviews.The findings indicated that Al-Ma'un members' identification with their values had been internalized into a nested identity that evolved into the organizational identity of PKU Muhammadiyah Hospital Yogyakarta. Theoretically, this study discovered a robust and enduring distinctive value for the three CED criteria (central, enduring, distinctive) in the concept of organizational identity, thereby supporting the value of social resilience. Al-Ma'un is what distinguishes PKU Muhammadiyah Hospital from other hospitals. However, the fact indicates that there is still some misalignment of values, as several health workers at PKU Muhammadiyah Hospital continue to exhibit inconsistent Islamic behavior.
... The community participation that can be optimized, especially in Indonesia, is zakat, alms (sedekah), and waqf from the Muslim community. History records that Muslim philanthropy funds have contributed to various crises that have occurred in Indonesia even before Independence (Fauzia, 2016). During this current pandemic, with the largest Muslim population, Islamic philanthropy plays an important role in helping people affected by the COVID-19 pandemic. ...
... Funds collected from muzakki (Muslim who obliges to pay zakat) can be directly distributed to mustahik (a person who receives zakat) during this pandemic. As an institution that has experience in distributing funds (Fauzia, 2016), its role is very important in this time of pandemic. The Majelis Ulama Indonesia (Indonesian Ulema Council) fatwa also strengthens that zakat funds can be allocated to help victims affected by COVID-19 (Ismail et al., 2020). ...
The COVID-19 pandemic has caused a decline in social welfare. In such a situation, community philanthropy, including from the Muslim community, becomes critical. This study aims to explore the charitable behavior of Muslims in Indonesia during the COVID-19 pandemic. The Tobit regression was used to analyze data from online surveys to determine the pattern changes of donations during the pandemic as well as the factors affecting the amount of donation. This study uncovered that Zakat Management Organizations (BAZNAS and LAZ) were some of the main choices for distributing zakat and alms (sedekah) during the pandemic. It was found that the factors with a positive and significant effect on the probability of increasing the percentage of donations were education, length of stay, and expenses. The results of this study contribute to the policy of developing the Zakat Management Organization as institutions trusted by the community in distributing zakat funds. This study supports the fundraising of the zakat organizations in terms of offering valuable insights and clear description about the Indonesian people’s charitable behavior. More importantly, this study suggests that improving the quality of education is crucial to increase community awareness in performing Islamic philanthropy such as giving zakat, sedekah, and waqf.
... Third, the concept of social justice. This concept is the ultimate goal of philanthropy and religion itself, namely realizing social justice (Amelia, 2016). ...
... As known, the economy of the Ummah has experienced a crisis that caused the weakening of the rupiah exchange rate against the dollar. Moreover, the fall of export-import companies also contributed to an increase in unemployment and poverty rates in Indonesia (Amelia, 2016). ...
This article describes the portrait of the Islamic Philanthropy
idea of KH. Ma'ruf Amin in the context of the economic empowerment of the Ummah. This paper rests on the basic premise that religion cannot be separated from the social dynamics of society. Methodologically, this article is library research using analytical descriptive method and normative, historical, and sociological approaches as a reading
instrument for various literatures. In the context of Islamic philanthropy, the idea of economic empowerment of K.H.
Ma'ruf Amin pivots on strengthening regional economic infrastructure and equitable development. Inequality of the
economy of Indonesia is the result of past economic policies that adopted the conglomeration model of the trickle-down effect theory. To respond to this model, K.H. Ma'ruf Amin offers a pattern of economic development that adopts the ketupat model, which describes an increase in the economy in the weak economic sector so that there is a gradual increase in the middle economic sector.
... As social beings, humans need each other. From this perpective, many social activities are carried out in the community, plus institutions and social communities that surfaced, thereby increasing the list of social activities and movements that could be the people's choice to contribute (Fauzia, 2018). ...
... Philanthropy in Islam according to Robert McChesney is a moral obligation of those who believe to do good deeds in the name of God (Fauzia, 2018). ...
This study aims to analyze the philanthropic fund allocation strategy implemented by the Aksi Cepat Tanggap with the Masyarakat Relawan Indonesia (ACT-MRI) of Parepare. The approach in this research is a qualitative approach with a case study research design. The results showed that philanthropic funds collected by MRI of Parepare City would be distributed into four main programs, intense programs, compensation for the poor of the MSR system (Mobile System Resecue), assistance in the goods to money transformation and Direct Delivery of aid funds to recipients. The distribution adapted diversivication strategy. This research is expected to be a reference to the management and volunteers to improve cooperation with the government and educational institutions. Cooperation with the government is needed so that the intense program and MSR can run more optimally without overlapping interests. Educational institutions can make a contribution in the form of volunteers so that human resources can be guaranteed
... (Syahril, Abdullah, dan Syahruddin 2019) keutamaan sosial dalam Islam tidak hanya sebatas memberi harta pada orang lain, tetapi juga merupakan kewajiban sebab dalam konsep kepemilikan harta terdapat hak orang lain didalamnya. (Fauzia 2016) menerangkan bahwa ada 3 konsep filantropi Islam dalam Al-Quran dan Hadist, pertama konsep kewajiban agama, kedua konsep moralitas agama dan terakhir konsep keadilan sosial. (Amelia 2013;Bremer 2004) menyebutkan 3 istilah filantropi dalam Islam yakni zakat, infaq dan shodaqah. ...
Digitalisasi membawa berbagai fitur baru yang dapat digunakan manusia untuk saling berinteraksi. Meluasnya media sosial kerap kali digunakan sebagai ladang rupiah oleh penggunanya, berbagai cara digunakan untuk dapat memonetisasi konten yang diunggah pada channelnya. Saat ini, YouTube menjadi saluran yang paling banyak dikunjungi. Beberapa kreator berhasil mengembangkan channelnya dengan memadukan filantropi Islam dalam kontennya. Penelitian dilakukan bertujuan untuk mengetahui peran konten filantropi Islam terhadap para komponen konten. Penelitian ini menggunakan metode analisis isi-kualitatif untuk memetakan beragam konten positif yang mengandung filantropi pada YouTube Indonesia. Analisis isi dilakukan dengan melihat konten digital dan dampak yang ditimbulkannya. Hasil dari penelitian ini menunjukan bahwa beramal dengan konten filantropi dapat dijadikan sebagai ladang penghasilan, meringankan ekonomi target pada konten dan berpotensi memperbesar ekosistem filantropi di kehidupan nyata.
... Untuk itu, filantropi dalam Islam digambarkan dengan beberapa instrumen seperti zakat, infaq, sedekah dan wakaf (ZISWAF). Zakat di sini berfungsi sebagai solidaritas sosial; infaq dan sedekah sebagai jaminan sosial; serta wakaf sebagai pengganti fasilitas publik (Fauzia, 2019). Oleh karena itu, filantropi sangat berpengaruh positif dalam mengurangi kesenjangan ekonomi karena sifatnya membantu orang lain yang membutuhkan. ...
em>Economic inequality is an imbalance that separates the rich and the poor. It is a socio-economic problem that is currently occurring in the global realm, including in Indonesia itself. Therefore, economic disparity is a serious problem that must be resolved. According to Islam, the economic gap between rich and poor is sunnatullah. Because in essence humans are different circumstances, some are destined to be rich and some are the other way around. However, Allah forbids every behavior that causes poverty and inequality, such as not wanting to help the needy, poor and leaving them in hunger. Among the solutions offered by Islam in addressing economic inequality is Islamic philanthropy. Through an authoritative literature review or library research, it can be concluded that, first, the causes of economic inequality are caused by three factors, namely: natural, cultural and structural factors. This is due to the influence of the capitalist system and materialism. Second, there are many very bad impacts of economic inequality such as rebellion, crime, radicalism, poverty, national income according to, and hampered national development. Third, Islam resolves the gap by behaving fairly, especially in the economy, helping each other, and increasing awareness about the importance of zakat, waqf, infaq and alms, all of which are Islamic philanthropy</em
... The existence of the philanthropic movement has experienced a very long history, in which the interference of government agencies that regulate philanthropic regulations (Fauzia, 2016) on how to develop institutions engaged in this field. Similar to religious institutions that manage waqf which comes from personal sources and aims for social benefit (Yuristiadhi, 2020). ...
This paper explains the philanthropic phenomenon that occurred in Indonesian people, especially the people of Cirebon City when the transmission of the covid-19 virus reached it’s peak again in November 2020. Basically, the philanthropic movement in the Covid-19 pandemic era emerged based on chaotic humanitarian attention and the uncertain economic stability of the country. This provides a stimulus to philanthropic activists to participate in social-humanitarian concerns and social-economic restoration. This type of research is qualitative with interview methods and online media documentation. This study concludes that the philanthropic movement should be based on humanitarian solidarity and religious normativity. However, several philanthropic activists in Cirebon City have used the opportunity of the COVID-19 pandemic moment as a personal economic recovery by using accurate marketing management wrapped in social philanthropy. This is a new motive that combines the humanitarian philanthropy movement with a marketing work system when COVID-19 as a natural disaster strikes with the aim of helping people as well as marketing their commodity products. The reason is that the demands for economic improvement during a pandemic require philanthropic activists to give and share as well as sell and promote.
... Ia juga merupakan salah satu rukun dari lima rukun Islam (Al-Maqdisi, 1967). Sedangkan wakaf merupakan sarana utama dalam pendistribusian aset atau kekayaan umat serta sebagai pengganti fasilitas publik (Fauzia, 2019). Keduanya merupakan syariat Islam yang hadir untuk tujuan mulia, mendatangkan kebaikan baik di dunia maupun di akhirat (maqashid al-syari'ah) (Al-Syatibi, 1997). ...
Zakat merupakan hak harta yang harus ditunaikan oleh setiap Muslim pemilik harta yang telah terpenuhi syarat-syaratnya. Adapun wakaf merupakan sarana utama dalam pendistribusian kekayaan umat dan sebagai pengganti fasilitas publik. Keduanya merupakan syariat Islam yang hadir untuk tujuan mulia, mendatangkan kemaslahatan baik di dunia maupun di akhirat (maqashid al-syari’ah). Oleh karenanya, kajian tentang zakat dan wakaf akan semakin penting jika dikaji dengan pendekatan maqashid al-syari’ah. Artikel ini membahas pendayagunaan zakat dan wakaf untuk mencapai maqashid al-syari’ah. Melalui kajian yang bersifat library reseach dengan pendekatan deskriptif-analisis dapat disimpulkan bahwa pendayagunaan zakat untuk mencapai maqashid al-syari’ah meliputi tiga maqashid, yaitu: maqashid dini, maqashid ijtima’i, dan maqashid iqtishadi. Sedangkan pendayagunaan wakaf untuk mencapai maqashid al-syari’ah meliputi tujuan umum dan khusus disyariatkannya wakaf. Kemudian semua hendaknya diarahkan untuk mencapai al-maqashid al-khamsah, berupa penjagaan terhadap agama, jiwa, akal, keturunan dan harta Kata Kunci: zakat, wakaf, maqashid al-syari’ah, maqashid al-khamsah.
... Penyebutan prangko amal Muhammadiyah sebagai ikon filantropi Islam modern dalam tulisan ini didasarkan pada penggunaan gambar prangko amal Muhammadiyah di berbagai pembahasan filantropi pada masa sekarang. Buku karya Amelia Fauzia (2016) yang berjudul Filantropi Islam, misalnya, mengambil prangko amal Muhammadiyah yang nominal 3½ cent sebagai sampul buku tersebut. Buku yang merupakan terjemahan dari terbitan Brill (2013) yang berjudul Faith and the State: A History of Islamic Philanthropy in Indonesia tersebut sebenarnya memaparkan hampir semua gerakan filantropi Islam di Indonesia, tetapi prangko amal Muhammadiyah terpilih sebagai sampul yang merepresentasikan aneka gerakan filantropi itu. ...
In pre-independence era until several decades after, stamps become very precious things either functionally or conceptually. At that time stamps functioned not only as the proof of payment for sending letters or documents but also as the fundraising tool or usually called charity stamps. Muhammadiyah charity stamps issued in Dutch East Indies period have become the modern Islamic philanthropic icons. Until their 80 years of existence in 2021, these stamps are still being discussed and performed in various media. Therefore, this writing is trying to reveal the meaning of stamps in several stages and in various contexts. First, in terms of denotative image, it can find the detailed description of visual and textual form of the charity stamps. Second, in terms of connotative rhetoric, it can find the meaning of stamps as (i) the confession of Dutch East Indies Government to Islamic movement; (ii) the professionalism of Islamic philanthropy; (iii) humanitarian actions from general public for general public; and (iv) a form of spirituality and social worship. Third, on the mystical stage it can find the meaning of (i) collective culture of sustainability to manage the philanthropy in organized manner and (ii) collective culture of sustainability to live religion happily. These three of meanings have answered why the existence of Muhammadiyah charity stamps is still being appreciated until today.
... This matter shows that the philanthropic activities initiated by the Dakwah Terrace are included in the charity-based missionary activism. Some scholars equate the term charity with traditional philanthropy, namely philanthropic activities to help disadvantaged people who are direct and short-term in fulfilling urgent needs (Fauzia, 2016). This is different from generosity activism promoted by modern social service institutions such as Dompet Dhuafa, for example. ...
Dakwah in Indonesia has been growing nowadays. It is seen from the presence of preachers (da’i) and dakwah institutions and organizations in Indonesia. This article contributed to the discourse of dakwah and charity in Indonesia, especially in the social institution of Teras Dakwah in Yogyakarta. In this context, the discourse about dakwah and charity has not been much studied by previous scholars. Most studies on dakwah focus on the figure, institution, oral and written dakwah, social media, and others. The main research proposed was why and how the Teras Dakwah has been involved in charity practices in both local and regional domains. The research data were obtained based on the nethnographic study. This research showed that the involvement of the Teras Dakwah in dakwah activism-based charity was influenced by the uncertain discourse of social guarantee from the government in which in turns the Teras Dakwah was involved in providing the religious social service both local areas in Yogyakarta and regional areas outside Yogyakarta.
... Regarding developing cultures, it is interesting to pay attention to the results of Amelia fauzia's research. In his research presentation the process of roots in Islam in Java is a result of the development of civil society in Javanese society (Fauzia, 2016). Mansour Fakih said that civil society is a place where people make their own world. ...
This research is intended to find out the epistemological building of multicultural education in the indigenous Javanese Islam. This theme is important to be investigated because multicultural education is still considered to be lacking. This research uses qualitative research. The data used in this study were sourced from books, journals and written results related to the indigenization (pribumisasi) of Islam, Javanese culture and multicultural education. The study focused on the indigenous Javanese Islam because of the high level of multiculturalism. The results of the study were then analyzed using an interactive data analysis model. The results of the study show that multicultural education components such as integration of content with syncretic Islam, knowledge construction lead to inclusive knowledge, reduction of prejudice with Sufism, equality education with boarding school (pesantren) and culture that empowers practiced by strengthening civil society.
... As such, influence and social loyalty was granted to local religious leaders and teachers, what Fauzia terms the remuneration of patron-client relations or repayment of service. However, in a fatwa presented by Niko Kaptein in Muhimmat al Nafa'is, it is stated that in 1892 there were cases of zakat and sedekah being forcefully collected and used by rulers to construct enormous homes and mosques, and to pay religious teachers and figures (Fauzia, 2016). In the Old Order, the state only provided supervision for the distribution of zakat. ...
This article seeks to expose incumbents' tendencies and strategies in using charitable alms (zakat) in regional elections in two areas. Strategies identified include determining binding regulations regarding the use of zakat money, as well as the positioning of persons considered loyal and strategic to incumbents within the leadership structures of zakat institutions. Meanwhile, incumbents worked to integrate and interconnect government programmes with local zakat distribution agencies and attracting public sympathies through the sharing of zakat funds. Incumbents benefit from their power and legitimacy, and can thus easily use zakat funds as an economic resource for gathering the support of zakat recipients (mustahiq[1]). With their power and legitimacy, incumbents are able to claim credit and thus enjoy greater popularity in their re-election campaigns. This power and legitimacy, as well as its benefits, are managed strategically and intelligently to avoid giving the impression of illegality and ease social acceptance. The findings of this research are opposite to those of Samantha May; where May has found that state dominance and control of zakat has met widespread resistance, this research has found that state dominance and control of zakat has not only been well-received by society, but has also had implications for politicians' role in zakat management and distribution. This research, conducted through observation and interviews with zakat distributors/recipients, indicates how clientelism is formed through the government zakat distribution agency (Badan Amil Zakat, 'Zakat Distribution Agency'), the structural/instrumental approaches used by incumbents, and the response of zakat recipients. This article takes two elections in two regions as case studies: Kulon Progo in the 2017 regional election and Magelang Regency in the 2013 regional election.
This research discussed aboute the philanthropic practices that occurred in the Solo flood in 1966. The city of Solo and the surrounding area is an area that is often subject to flooding. This happens because Solo City is one of the areas crossed by the Bengawan Solo River, where Bengawan Solo is the longest river in Java Island. If at any time there is a significant increase in rainfall and for a long time, the worst risk caused is the occurrence of a flood disaster. One of the major floods that hit Solo City and the surrounding area was the flash flood that occurred in 1966. The incident hit six inner districts and caused considerable losses. The problem studied this time is how the philanthropic practices of the Indonesian people remain intertwined in the midst of unstable political conditions, because 1966 was a fairly crucial period. To conduct this research, the author used the historical research method. This method includes the selection of titles, data collection, criticism or selection and filtering of data, interpretation or interpretation of the data that has been obtained, and the last step is historiography or the stage of writing history. In addition to using historical research methods, the author also uses the concept of social roles as a theoretical basis in carrying out the research. The concept was chosen by the author because it is able to help the author in seeing how the role of each individual and group in the recovery of the Solo City Area and its surroundings after the flash flood disaster. The results of this reseach is explain how the flood disaster that hit the Solo region and its surroundings in 1966 could move a sense of humanity and empathy among the Indonesian people in the midst of unstable political conditions. Until the people of Solo City and also the surrounding areas who are victims of the disaster can bounce back from the slump caused by the flood disaster. The participation of the Indonesian people as a reaction to the flood event that hit Solo and its surroundings was able to restore the state of Solo City and the surrounding area as before. Keywords: Bengawan Solo, flood, philanthropy
LAZNAS Baitul Maal Hidayatullah (BMH), which has been initially considered successful, in reality, shows a failure in terms of collecting zakat funds. BMH has received various awards from the Marketing Award, BAZNAS Award, and Anugerah Syariah Republika. However, the collection of zakat funds and the number of muzakki are very low and tend to decrease from year to year. In 2019, the number of muzakki was only 14.38%, and the zakat funds collected were only 11.7% of the total funds. This research aims to investigate what internal and external factors caused this decreasing trend. Employing interviews with the BMH leaders and employees, this study found that the internal factors of the low collection of zakat funds were: 1) The funds targeted by BMH from zakat were much lower than the other sources, only 32.66%; 2) BMH only followed the will of the donors; 3) BMH did not ask the donors whether they had paid zakat; 4) BMH felt uncomfortable to ask the donors whether they had paid zakat. Meanwhile, the external cause was that the donors tended to be more interested in choosing the programs offered by BMH rather than paying zakat.
The purpose of this study is to evaluate the Muhammadiyah people's altruism and generosity during the Covid-19 pandemic in the Sorong district using Lazismu. In this case, one of the Muhammadiyah Amil Zakat and Alms Institutions, often referred to as Lazismu, has been instrumental in raising locals' knowledge of the need of dispersing aid from zakat and alms. Despite Lazismu's zeal for carrying out its operations, there are still many Muhammadiyah members' support mechanisms for other Muhammadiyah members that need to be scrutinized, since they haven't entirely made room for Lazismu to function effectively. This study's implementation took place at Lazismu, Sorong Regency. Sources of data were obtained from Muhammadiyah members who contributed to Lazismu. The method used is the qualitative method. Researchers see the existing phenomena related to the generosity of Muhammadiyah residents through Lazismu. Based on the results of research and data analysis conducted, it can be concluded that the level of generosity through Lazismu is very high.
Media sosial sebagai bagian dari perkembangan teknologi dan informasi menyebabkan interaksi manusia semakin cepat, mudah, dan tidak terbatas ruang dan waktu. Keberadaan media sosial memfokuskan interaksi individu dan kolompok selaku pemilik akun yang saling terhubung antar pemilik akun dalam berbagai platform media sosial yang diikuti, selain itu media sosial juga memberikan eksistensi para penggunanya untuk beraktivitas dan berkolaborasi yang mampu menguatkan hubungan antara pengguna dan ikatan sosial. Gerakan filantropi Islam berbasis media sosial pada awalnya secara kelembagaan merupakan komunitas filantropi yang mampu melakukan penggalangan donasi, pengelolaan, dan penyaluran dalam bentuk sedekah dan dana kemanusiaan. Lambat laun gerakan filantropi Islam berbasis media tersebut semakin massif, bersamaan dengan semakin membesarnya respon dan dukungan masyarakat untuk terlibat dalam berdonasi, menjadi relawan, dan membagikan informasi oleh komunitas filantropi Islam tersebut. Buku ini membahas filantropi Islam berbasis media sosial dalam melakukan aktivisme penggalangan donasi secara daring (online), dimana donasi yang terkumpul disalurkan kepada kaum dhuafa dalam bentuk pelayanan kesehatan, sosial, ekonomi, dan lainnya
This research is a qualitative research to examine the economic independence of the ummah at amil zakat institution that is LAZISNU Jombang. The focus of this research is to explain the efforts of NU-Preneur in improving the economic independence of the ummah. In this study the fakus on the challenges and outcomes of NU-preneur efforts in improving the people's economy. The purpose of this research is to know the effort of NU-preneur in improving the economics of people and to know the result of effort which has been done by NU-preneur in increasing the economic independence of the people. This research uses qualitative approach with qualitative method with descriptive research type. The data analyzed is the result of interviews with LAZISNU board and some mustahik and documentation from the field. The result of the research shows that the effort done by NU-Preneur in improving the economic independence of the Ummah has helped the economy of the dhuafa who want to change their economy to become an independent economy. Through the efforts undertaken by NU-Prenur is the provision of capital loans and assistance of goods needed in opening a business to the mustahik or dhuafa
Indonesia merupakan salah satu Negara pembuang sampah makanan terbesar kedua di dunia. Limbah makanan (food waste) yang tidak terkontrol dengan baik akan menjadi timbulan limbah yang tentu sangat membahayakan lingkungan. Surabaya sebagai salah satu kota terbesar tidak mampu mengatasi permasalahan limbah makanan (food waste) . Maka dari itu, Garda Pangan hadir sebagai salah satu Startup sosial guna menyelamatkan makanan yang masih layak dan disalurkan kepada warga yang membutuhkan.Adapun tujuan dari penelitian ini adalah (1) mendeskrispsikan potensi dan asset komunitas Garda Pangan. (2) mendiskripsikan upaya garda pangan dalam menjaga lingkungan (3) Melihat peran Garda Pangan sebagai gerakan filantropi islam berbasis lingkungan. Hasil pengumpulan data dianalisis menggunakan pendekatan ABCD (Asset Based Community Development) dan Analisis Deskriptif. Hasil penelitian ini menjelaskan bahwa Garda Pangan sebagai salah satu Food Bank (bank makanan) maka kegiatan Garda Pangan berpusat pada 3 hal, yaitu : (1) penyelamatan limbah makanan (food waste),(2) pembelian atas hasil panen yang berlimpah (gleaning up) hasil pertanian yang melimpah, dan (3) mengemas, atau memproduksi kembali makanan yang memiliki tampilan buruk (ugly produce) namun terjamin kualitasnya. Potensi komunitas garda pangan dalam pendekatan ABCD meliputi aset manusia, aset fisik, aset sosial, aset finansial, dan aset alam. Selain itu, Sebagai salah satu gerakan filantropi islam, komunitas Garda Pangan berupaya untuk memberikan sumbangsih sosial bagi masyarakat dan tentunya bertujuan untuk menyelamatkan lingkungan dari bahayanya limbah makanan.
Kemiskinan masih menjadi masalah di Indonesia. Sementara itu, pengelolaan zakat dapat menjadi kekuatan masyarakat untuk pengentasan kemiskinan di negeri berpenduduk mayoritas Islam ini. Di Indonesia sendiri memang sudah ada beberapa badan atau organisasi yang bertanggungjawab dalam mengumpulkan dan mengelola zakat salah satunya adalah lembaga zakat milik Nahdlatul Ulama. Tujuan penelitian ini adalah menganalisis implementasi program pengentasan kemiskinan di Jawa Barat melalui zakat yang dilakukan oleh lembaga filantropi Islam LAZISNU (Lembaga Zakat Infaq Sodaqoh Nahdlatul Ulama). Sumber data penelitian ini adalah tokoh-tokoh yang dianggap penting dari NU-Care LAZISNU Jawa Barat. Kepada mereka dan kantor mereka diadakan pengamatan, wawancara, dan pengumpulan dokumen sebagai langkah-langkah pengumpulan data. Data kemudian dianalisis dengan model interaktif dari Miles dan Huberman, yaitu dengan cara pereduksian, penyajian, dan penyimpulan data. Hasil penelitian menunjukkan bahwa sebelum lahirnya LAZISNU, filantropi NU (Nahdlatul Ulama) awalnya terpusat pada peran kiai dan pesantren sehingga tidak bisa dilepaskan dari praktik wakaf yang berasal dari keluarga kiai maupun bantuan dari masyarakat sekitar baik dalam bentuk zakat, infaq, maupun sedekah. Namun demikian, masyarakat belum terbiasa dengan perilaku filantropi tersebut dari segi kelembagaan. Masyarakat selama ini lebih percaya pada perorangan untuk menitipkan dermanya. Di sinilah perlunya upaya-upaya pengembangan program filantropi menjadi sebuah perilaku yang memasyarakat. Kajian ini memperlihatkan upaya-upaya tersebut di lingkungan Nahdlatul Ulama Jawa Barat dengan cara melakukan rebranding pada lembaga zakat, infaq, dan sedekahnya.
Based on the 2017 Zakat Outlook data from BAZNAS shows the great potential of Islamic philanthropy in economic empowerment. Among these Islamic philanthropic institutions, namely LAZ Baitul Maal Hidayatullah Ponorogo. This study aims to determine the management of Islamic philanthropy for economic empowerment and development strategies for economic empowerment programs at BMH Gerai Ponorogo using descriptive qualitative methods and data collection techniques through documentation, non-participant observation, and semi-structured interviews. Then analyzed using descriptive analysis methods and SWOT analysis. This research shows that Islamic philanthropic management for economic empowerment of BMH Gerai Ponorogo uses a special allocation from infaq funds and also shadaqah for the BMH Gerai Ponorogo economic empowerment program in the form of grants for business capital. Currently there are 2 main programs of economic empowerment, namely “Pesantren Berdaya” Catfish Cultivation, Shaleh Hidyatullah Children's Education Center, Sumoroto, Kab. Ponorogo and Oyster Mushroom Cultivation for Dai Tangguh in Kec. Parang, Kab, Magetan, East Java. In the aspect of Islamic economic empowerment materially in the form of capital and business assistance. Meanwhile, spiritually this economic empowerment program aims to support Islamic preaching on these two objects. For the economic empowerment strategy, it is seen in 3 aspects: enabling aspects (pre-program implementation), BMH Gerai Ponorogo conducted a survey and a feasibility test for the type of business. Then in the aspect of empowering (implementing) BMH Gerai Ponorogo also participates in mentoring and business assistance by controlling it regularly for 1-3 months. For limited guidance, apart from meetings, also through online media such as YouTube, WhatsApp, Facebook to provide direction/advice and consultation on program development. For the aspect of protecting (evaluation) BMH Ponorogo Gerai accommodates complaints and obstacles experienced and formulates solutions. Overall, the BMH Gerai Ponorogo economic empowerment program has major problems in human resources and competency in managing economic empowerment. Researchers recommend the provision of training or recruitment of special experts for the development of economic empowerment programs both intensively and extensively at the BMH Gerai Ponorogo.
Uyghur adalah kumpulan etnik masyarakat yang kebanyakannya tinggal di kawasan Wilayah Autonomi Uyghur Xinjiang (WAUX), China. Majoriti masyarakat Uyghur bertutur bahasa Turki dan mengamalkan agama Islam bermazhab Sunni. Sejak 2017, negara Republik China telah melaksanakan dasar sinicized (kecinaan), pihak berkuasa WAUX telah menerapkan langkah-langkah untuk mengasimilasikan masyarakat Cina Uyghur kepada Han serta mengurangkan pengaruh budaya dan bahasa Uyghur, Islam, dan Arab. Pemerintah WAUX menguatkuasakan undang-undang yang melarang “ekspresi ekstensifikasi” dan meletakkan sekatan pakaian dan dandanan, praktik adat tradisional Uyghur, serta memaksa kepatuhan larangan kepada pemakanan (halal) Islam. Ribuan masjid di Xinjiang dilaporkan dirobohkan. Isu ini menyebabkan ramai masyarakat Uyghur melarikan diri ke negara-negara jiran. Atas isu ini, kebanyakan tindakan semasa badan filantropi adalah menyalurkan bantuan kepada pelarian masyarakat etnik Uyghur di negara lain, ini kerana tiada bantuan yang boleh sampai ke WAUX berikutan sekatan yang diberikan oleh kerajaan Republik China. Sungguhpun begitu, pelbagai usaha lain telah turut dilakukan oleh beberapa pertubuhan antarabangsa atas dasar kemanusiaan. Semua ahli masyarakat juga boleh memainkan peranannya sendiri yang akan dibincangkan pada akhir kajian ini.
The purpose of this paper is to analyze the problems of zakat governance in Indonesia, with the case study of BAZNAS in Sragen Regency. This is a qualitative research with the perspective of institutional theory. Results indicated that: (1) BAZNAS Sragen has a relatively high transaction cost due to several factors, particularly the costs of seeking information and monitoring; (2) BAZNAS Sragen conducts asymmetric information which is characterized by the lack of transparency, accountability, and fairness; (3) BAZNAS Sragen has a potential to perform opportunistic behavior in the form of political contamination in the distribution of ZIS funds. The less efficient of the governance causes the less optimal performance of BAZNAS Sragen, either in the limited amount of zakat fundraising or in its performance in empowering the poor.
Penelitian ini bertujuan mendeskripsikan peran filantropi berbasis masjid dalam pendampingan keluarga narapidana terorisme di Kabupaten Lamongan beserta hambatan-hambatan yang dihadapi. Penelitian ini menggunakan pendekatan kualitatif yang dilakukan di beberapa masjid di Kabupaten Lamongan dengan subjek yang diteliti yaitu keluarga narapidana terorisme (napiter) asal Lamongan. Hasil penelitian ini menunjukkan kebanyakan filantropi berbasis masjid hanya berperan sebagai santunan (charity) saja dalam melakukan pendampingan keluarga napiter, meskipun selain itu juga tedapat beberapa peran lainnya seperti sebagai fasilitator, sebagai pendorong menuju kemandirian, dan sebagai mediator.
Purpose: This paper aims to gather information about the management of ZISWAF through literature review. Methods: This study uses a qualitative approach to describe findings from facts and reality in society with a phenomenology approach. A literature review and documentation are conducted to collect the data. Finding: ZISWAF funds can be maximized for the economic development of the people, but currently these funds are still much engaged in the area of social service activities, charity assistance, compensation for orphans, Madrasah development, and others. Even tend to ignore the interests of other Muslims such as legal aid, child protection, public policy advocacy, women's empowerment, and several other important agendas, still lacking support from the utilization of philanthropic funds in addition to efforts to find out the potential of Islamic philanthropy and its impact on the economic development of the people, especially poor people or poor people.
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