The anthropology of amanah: negotiating islamic public values in zakat institutions of Surakarta, Indonesia

<p align="center"><strong>Abstract</strong></p><p>This study aims to describe the contribution of Islamic community organizations (ormas) in maintaining diversity and religiousness are inclusive in Indonesia. This research uses qualitative approach and kind of research of Secondary Data Analysis (SDA). Data collection techniques with secondary data through the internet media. Data analysis techniques using three steps are: (1). Indentifying sources of information, (2). Gathering existing data, (3). Normalizing data of needed, (4). Analyzing data.The results of this study found: (1) The existence of Islamic organizations in Indonesia can be seen from three things: (a). Indonesia is a country that has diversity in the life of the community, the existence of Islamic organizations if managed properly communicative, controlled, transparent and accountable, it will be able to become a buffer in national development, (b) Popularity of Islamic organizations in the perspective of students there are five: Nahdlatul Ulama, Muhmmadiyah, Front Pembela Islam (FPI), Lembaga Dakwah Islam Indonesia and Hizbut Tahrir Indonesia. Organizations of Islamic societies that are considered popular by students are NU and Muhammadiyah, (c) The Government is obliged to discipline all existing organizations by making a set of rules in the form of Ormas Ordinances and Government Regulations. Real mass organizations are against the value of Pancasila and the UUD 1945, the government is entitled to be given warning, guidance until the revocation of the permit of the relevant organization, (2). Indonesia is a plural country. Pluralism can be seen from the diversity and religiousness of the community. The pluralism of the Indonesian people encourages us to unite in the unitary state of the unity of the Indonesian republic, (3). The formation of Islamic organizations aims to maintain unity and unity of the nation and also as a media aspirations of the community. The role of Islamic Organizations in maintaining diversity and religiousness that are inclusive in Indonesia can be seen two forms of Islamic mass organizations proven in history plays an important role in maintaining pluralism in Indonesia and Islamic organizations contribute positively to the development of Islamic education in Indonesia, (4). Islamic organizations in historical development have experienced many obstacles both internally and externally, government support is very important in the development of Islamic organizations in Indonesia.</p>

This study aims to analyze the impact of Islamic spirituality and Islamic-based organizational culture on employee affective commitment in the context of Islamic philanthropic organizations in Indonesia. This research method uses a quantitative approach with data collection through online questionnaires. Multiple linear regression analysis techniques were used to identify the relationship between variables of Islamic spirituality in the workplace, Islamic organizational culture, and affective commitment. The total research sample amounted to 135 employees from 12 Islamic philanthropic organizations in Indonesia. From these findings, it can be concluded that Islamic philanthropic organizations in Indonesia can strengthen employees' affective commitment by considering the application of Islamic spiritual values in the workplace and building an organizational culture that is in accordance with Islamic principles. By creating a work environment that supports both of these factors, organizations can foster stronger emotional bonds between employees and the organization and advance their philanthropic goals more effectively.

Purpose This paper aims to investigate the impact of sharia governance on organizational performance in zakat management institutions in Indonesia over the period 2017–2021. Design/methodology/approach This study examined 33 zakat management organizations in Indonesia from 2017 through 2021 for 151 observations. Gross allocation ratio and growth of ZIS collection are used as organizational performance measures. The independent variables in this study are board of director size, educational background of the board of directors, sharia supervisory board size, sharia supervisory expertise, supervisory size and management size. Also, the study uses size, age and audit opinion as control variables to help measure the relationship between sharia governance and organizational performance. Findings This study shows that the board of directors and supervisory size positively and significantly affect organizational performance. Then, the educational background of board of directors has a negative and significant effect on organizational performance. In Model 1, sharia supervisory board size has a positive and significant effect on organizational performance, but in Model 2, sharia supervisory board size does not. Meanwhile, sharia supervisory expertise and management board size do not affect organizational performance. Practical implications The findings in this study illustrate the importance of transparency in the zakat management organization. Transparency helps minimize conflicts of interest and information asymmetry in the zakat management organization. In addition, sharia governance mechanism helps regulators and top management to make effective policies to improve and enhance organizational performance. Social implications Sharia governance is essential for zakat management organizations to increase accountability, credibility and public trust and support the practice of zakat management organizations. Originality/value This study discusses sharia governance and organizational performance in socioreligious organizations, especially zakat management organizations, which are still rarely carried out. Thus, this study broadens the insights of sharia governance and highlights the importance of performance appraisal in zakat management organizations.

Democracy is on life support in the United States. Throughout the social order, the forces of predatory capitalism are on the march. Their ideological and material traces are visible everywhere — in the dismantling of the welfare state, the increasing role of corporate money in politics, the assault on unions, the expansion of the corporatesu rveillance- mi litary state, widening inequalities in wealth and income, the defunding of higher education, the privatization of public education, and the war on women’s reproductive rights. As Marxist geographer David Harvey, political theorist Wendy Brown, and others have observed, neoliberalism’s permeation is achieved through various guises that collectively function to undercut public faith in the defining institutions of democracy. As market mentalities and moralities tighten their grip on all aspects of society, public institutions and public spheres are first downsized, then eradicated. When these important sites of democratic expression — fr om public universities to community health care centers — va nish, what follows is a serious erosion of the discourses of justice, equality, public values, and the common good. Moreover, as literary critic Stefan Collini has argued, under the regime of neoliberalism, the “social self” has been transformed into the “disembedded individual,” just as the notion of the university as a public good is now repudiated by the privatizing and atomistic values at the heart of a hyper- ma rket- dr iven society. We live in a society that appears to embrace the vocabulary of “choice,” which is ultimately rooted in a denial of reality. In fact, most people experience daily an increasing limitation of choices, as they bear the heavy burden of massive inequality, social disparities, the irresponsible concentration of power in relatively few hands, a racist justice and penal system, the conversion of schools into detention centers, and a pervasive culture of violence and cruelty — al l of which portends a growing machinery of social death, especially for those disadvantaged by a ruthless capitalist economy. Renowned economi st Joseph Stiglitz is one of many public intellectuals who have repeatedly alerted Americans to the impending costs of gross social inequality. Inequality is not simply about disproportionate amounts of wealth and income in fewer hands, it is also about the monopolization of power by the financial and corporate elite.

This study aims to examine the relationship of moral values formed in five moral values, harm/care, fairness/ reciprocity, ingroup/loyalty, authority/respect and purity/sanctity with the political orientation of the various Islamic organizations in Indonesia. Research carried out by the quantitative method with the correlational approach. Participants in this study were 531 Muslims who affiliated the Nahdlatul Ulama (NU), Muhammadiyah, Persis, Mathlaul Anwar, PUI, LDII, and Hizb ut-Tahrir Indonesia (HTI). The results show that Muslim organizations in Indonesia showed different patterns in the moral values that associated with the political orientation of Islam. Based on this research Nahdlatul Ulama (NU), Muhammadiyah, Mathlaul Anwar, PUI, and LDII including Islamic groups with a political orientation inclusive while Persis and Hizb ut-Tahrir Indonesia (HTI), including the Islamic group with exclusive political orientation.

Radicalism and Islamic phobia have the potential to cause conflict amongst religious communities so that it needs social movements in building religious moderation. This study aims to understand and analyse the Ahlussunnah Waljamaah theology in the six largest Islamic community organisations in Indonesia in implementing religious moderation. This study uses a qualitative method with a phenomenological approach. Data obtained from interviews, observations and in-depth interviews regarding the process of externalising, objectifying and internalising the theology of Ahlusunnah Waljamaah in Nahdlatul Ulama, Rifa’iyah, Muhammadiyah, Al-Irsyad, Lembaga Dakwah Islam Indonesia and Front Pembela Islam organisations. Then, the data were analysed through social construction theory of Peter L. Berger and T. Luckman. The results show that the six largest Islamic community organisations in Indonesia apply Ahlussunnah Waljamaahs theology. Those Islamic community organisations differently understand the externalisation of Ahlussunnah Waljamaah theology based on its teaching. Thus, it has implications for Aswaja’s model of application (objectification) in the fields of state, preaching, social and cultural life. Aswaja’s internalisation is reflected in the moderate character of the figures and followers of mass organisations in Indonesia. The Islamic community organisations contribute to build Islamic moderation character by applying an established and consistent theology of Ahlussunnah Waljamaah in various fields.Contribution: This article provides insight into the contribution of Ahlussunnah Waljamaah’s theology in establishing moderate Islam in Indonesia. It contributes to build Islamic moderation’s character by applying an established and consistent theology of Ahlussunnah Waljamaah in various fields.

One of the largest Islamic organizations in Indonesia, Jamiyatul Alwasliyah, has a large identity and role in the development of Indonesia, even before Indonesia's independence. In fact there are not many researchers who pay attention to the political role of this organizational development. In reality, Jamiyatul Alwasliyah was formed with the spirit of advancing the nation and they succeeded with their development identity. This article, with a historical approach, will explain the background and political role of their development in Indonesia. This article examines some of the main political themes addressed in the NGO literature, as well as related themes in other political studies. This article analyses its development based on Islamic spirit and development strategy. It begins by examining competing theories regarding the political impact of the NGO sector. The article argues, make significant contributions of Jamiyatul Al Wasliyah as Civil Society Organization (CSO) to political life and to political change in developing countries, revealing a fertile, and hitherto neglected, research agenda.

The limitation of law determines that an economy without moral and ethical norms is necessarily an inefficient economy. If the development of today's enterprises only relies on legal constraints will not be able to achieve long-term development. Generally speaking, the concept of ethical management is to reflect the moral expectations of the group that has interests with the enterprise in the decision-making of the enterprise on the premise that the enterprise complies with the law. The content of ethical management includes paying attention to social responsibility, emphasizing corporate citizenship consciousness, facing the whole society, establishing the ethical and moral system and ethical mechanisms. Among them, Corporate social responsibility has attracted extensive attention from all sectors of society in recent years. Corporations’ social responsibility can be divided into economic responsibility, legal responsibility, environmental responsibility, community responsibility, and charitable responsibility. Many scholars have done a variety of research on corporate ethics and corporate social responsibility. But many people confuse the two concepts. Although the practice of corporate social responsibility is also developing with the change of business ethics. They are by no means the same thing. This essay classifies ethical management and social responsibility. Ethical management within the enterprise, through the efforts of the staff at all levels in the enterprise to create a good atmosphere, but the social responsibility of the enterprise pays more attention to the stakeholders, such as partners, customers, competitors, communities and governments, etc. At present, global economic integration has raised everyone's social responsibility to an unprecedented height. In a word, the modern enterprise is not only simple cooperation between capital and wisdom but also a perfect cohesion of morality, conscience, and personality. By assuming social responsibility, enterprises will establish a good reputation and image among stakeholders, so as to improve the competitiveness of enterprises. This essay will be based on this to discuss the significance of ethical management and social responsibilities in the contemporary business environment. In addition, this essay will analyze the reasons for the existence of corporate social responsibility and propose specific ways to strengthen corporate social responsibility.

Indonesia had potential zakat as much as 217 Trillion Rupiah in 2017, but can only be collected 6 trillion or 0.2%, one of the factors is Muzakki’s (Zakat Giver) lack of trust in zakat management institutions so that they prefer to distribute their zakat without going through zakat management institutions directly. To encourage improving management of zakat management institutions requires planning, designing, and building systems that can assist in managing zakat. This study aims to design an architectural enterprise for zakat management institutions in achieving the collection, management, utilization, and distribution of zakat and alms. The methodology used in this study uses the TOGAF ADM approach by collecting data through observation and interviews with one of the private zakat management institutions. The results of this study are in the form of a system architecture design that can be used as a reference for zakat management institutions with a prototype of the zakat reporting system.

Nowadays, one of the important issues in Iran's government organizations is gaining and maintaining legitimacy. Existence of legitimacy is very vital for all organizational systems that are derived from the democratic system and whose main audience is the general public. The main purpose of this research was to investigate the impact of human resource management and social responsibility on organizational legitimacy. This research is descriptive-correlational in nature and practical in purpose. The statistical research population of government organizations in Tehran (251 organizations) which according to Cohen's table, 70 organizations were selected as the research sample by systematic random sampling method. It is necessary to mention that three questionnaires were distributed in each organization, and during the analysis, the average opinions were taken into account. Also, in order to collect information, the questionnaires of human resource management and Wein (2010), social responsibility of Carroll organization (1991) and organizational legitimacy of Sachman (1995) were used. Also, LISREL 8.8 software was used to analyze the data. The results of the path coefficients showed that there is a positive and significant relationship between human resource management and organizational legitimacy. Also, the results showed that there is a positive and significant relationship between social responsibility and organizational legitimacy. The results showed that social responsibility has a moderating role in the relationship between human resource management and organizational legitimacy. Because the value of t statistic (3.08) was higher than the standard value of 1.96. In general, in this research, a practical and native model was presented in the field of promoting organizational legitimacy through organizational human resource management and social responsibility measures, which, while filling the research gap and increasing knowledge in this field, can pave the way for future researches. smooth out

Human development and zakat funds are one of the efforts to minimize poverty. Human development can be measured using the Islamic Human Development Index (IHDI) indicator for countries or regions with a majority Muslim population. However, there is not much literature on IHDI and its application in Indonesia. This study aims to analyze the effect of zakat and IHDI on poverty in 35 districts/cities of Central Java in 2017–2020. The method used is panel data regression with random effect model estimation. The regression results show that zakat has a negative and significant effect on the poverty level in Central Java in 2017–2020, while IHDI has a negative but not significant effect. Simultaneously, zakat and IHDI have an influence on the poverty rate in Central Java in 2017–2020. One of the policy implications that can be done by the Central Java government to minimize the level of poverty is to increase the realization of the collection and distribution of zakat funds and cooperation from all related parties is also very necessary, including the government, zakat management institutions, banks, and the community.

This article discusses the consistency of thought and movement for the Da'wah of the Mathla'ul Anwar organization in Indonesia. Mathla'ul Anwar (MA) as one of the largest Islamic community organizations (ormas) in Indonesia after Nahdlatul Ulama and Muhammadiyah at the time of Indonesian independence with the Islamic modernization movement to foster a spirit of struggle among the people so as not to be affected by the exploitation of the imperialists, especially the Banten area. . MA organizations to date maintain the complete guidelines of MA organizations, namely focusing on da'wah, education and social activities. The MA combines the madrasa system with the pesantren system, where this system aims to produce professional preachers who have broad insight and have good morals. The MA until now has the organizational goal of prioritizing amar ma'ruf nahi munkar by developing the institution of Mubaligh Mathla'ul Anwar which contains young da'I cadres. The consistency of Khittah Mathla'ul Anwar as a neutral Islamic community organization does not follow any political issues, even though during the New Order era it had lost the consistency of its organizational foundations. The Supreme Court participated in developing young Indonesian da'I cadres and carried out the activities of the Wattabligh fatwa assembly. The author uses an approach with a literature review method and processing descriptive data. This paper is based on the idea of ​​consistent MA in the basic lines of becoming a mass organization and da'wah movement in society.

Public discourse in the mass media following the political contestation of the 2017 DKI Jakarta Governor election made the Islamic Defenders Front (Front Pembela Islam) become more popular in Indonesia. FPI had a central role in the victory of the candidates it supported: Anies Baswedan and Salahuddin Uno. Considered by some as one of the most influential Islamic mass organizations in post-Reformation Indonesia, especially since 2016 after organizing a demonstration event known as the 212 Demo Action, with various pros and cons surrounding it, FPI is a social movement phenomenon that is highly and widely debated in various circles. As a ’media-darling’ (in its negative sense), it is interesting to highlight in this context how the mass media construct news stories for FPI and its leaders. Employing the critical discourse approach of ideological square and symbolic elites from Teeun A van Dijk, this paper examines how one of the largest mainstream media organizations in Indonesia, Detikcom, ’mediates’ discourse about FPI through its reporting.
 Keywords: symbolic elites, CDA, FPI, Indonesia

This is a part of a major work undertaken by the Asia Pacific Philanthropy Information Network (APPIN. This segment on Indonesia is divided into two sections. The first section provides an overview of philanthropy (including zakat and sadaqa), the third sector (including waqf or Muslim foundation), historical growth, policy environment, and the laws related to incorporation and tax treatment of the third sector. The second section provides an overview of an activity-based classification, identifying various fields internationally where non-profit organizations are active. The Johns Hopkins Comparative Nonprofit Sector Project developed the International Classification of Non-Profit Organisations or ICNPO. We used this classification to explore the variety of third sector activity in each country, but we extended the ICNPO to include trading co-operatives. Traditionally, philanthropy in Indonesia has been spontaneous and un-planned occurring within the family or neighborhood. Different community or occupational groups used to have their own informal bodies like Subak in Bali organised to ensure sustainability of water supply from common-pool resources. There also have been organized philanthropic activities in a hamlet or a village for protecting and creating public goods. There also have been self-reliant community organizations (LSMs) working to improve social and economic conditions as well as the welfare of local communities through community participation. Most importantly 500,000 or so arisan groups participated by housewives, employees, or young men for mutual savings, called pre-cooperatives, facilitate significant amount of savings to meet many financial needs of the members. Besides the above philanthropic activities, religion-based philanthropy is also practiced in Indonesia. For example, Muslims (85% of the population in Indonesia) provide zakat ul mal, zakat ul fitr, sadaqa, etc in charity. There are 623,829 mosques; 41,874 Protestant churches; 12,406 Catholic churches, 68,861 Hindu temples; and 7,424 Buddhist monasteries available for religious practices and educations in Indonesia (as of 2000). These organizations collect funds, build religious facilities, provide religious educations, and promote religious ethics and morale values. The re-emergence of democracy in 1998 resulted in many changes in the government’s policy and strategies. The Ministry of Justice and Human Rights issued a new law on foundation in August 2002. The newly created NGOs (mostly as foundations) are demanding and undertaking stronger roles in the on going political and democratic reform activities. Thus the identity of the Indonesian NGOs is being established as civil society organizations fighting for democracy. Some civil society organizations played considerable advocacy and consciousness raising roles in Indonesia for decades. For example, Nahdatul Ulama (NU), the largest Muslim organization in Indonesia, with millions of members, 330 branch offices, 6,000 traditional boarding schools or Pondok Pesantren, and 21,000 schools throughout the country has been an influential civil society organization since the beginning of the 20th century. Muhammdiyah, as the oldest Islamic non-profit organization in Indonesia, followed a similar path. Both the organizations, following the revival of democracy moved to national politics. The NU established its own political party, the Partai Kebangkitan Bangsa (PKB, or National Awakening Party) in 1999. One of the charismatic leaders of Muhammadiyah founded a political party, Partai Amanat Rakayat Nasional (PAN, or National Mandate Party) in 1999. These two newly formed political parties provided a president and the speaker of the parliament, respectively, to reinforce influence of the civil society organizations in Indonesian politics.

The growth of zakat collection by zakat management organizations has increased significantly in the last two decades in Indonesia. Unfortunately, not all zakat management organizations can adapt and sustain in the long term. Social innovation encourages organizations to maintain and realize the maqāṣid of zakat management. The paper analyzes the implementation of the maqāṣid syarīʿah concept developed by Auda (2015) on the process of social innovation in zakat management organizations in Indonesia. The analysis results show that one of the creations of social innovation in the Zakat management organization in Indonesia is a community-based economic empowerment program. Zona Madina is one of the prototypes created by Dompet Dhuafa, which tried to empower community development from Zakat, sadaqah, and waqf. By using an analysis of maqāṣid, social innovation made by Dompet Dhuafa is consistent with maqāṣid al-khāṣṣah where the form of economic empowerment in zona Madina, a means of maintaining maqāṣid al-‘āmmah from Zakat. With the establishment of the zona Madina, Dompet Dhuafa realizes two things at once: moving the wheels of the community’s economy and the sustainability of the zakat management organization. This article contributes to developing strategies for Islamic philanthropic organizations in Indonesia to be sustainable by creating social-based innovation.