Islamic Social Institutions Research Articles

Pentahelix Model in the Development of Islamic Social Finance at Amil Zakat Institutions

This research aims to offer the concept of pentahelix in the management and development of modern Islamic social finance. This research is a qualitative research with a library study approach that seeks to explore and develop the concept of pentahelix that has not been applied to the management and development of Islamic-based social finance activities. The results of this discussion found a new concept related to the pentahelix concept in the management and development of Islamic social finance. What can be done is starting from the activeness of academics, business people, government, communities and the media. The five elements have an interrelated relationship and support each other in the concept of developing Islamic social finance. Academics play a role through education, service and research tasks that will prepare and equip knowledge to human resources who have managerial skills and mastery of the knowledge needed in the management of Islamic social institutions. The government also has a role in the development of Islamic social finance in the form of support by publishing the Sharia Economic Master Plan by the National Development Planning Agency (BAPENAS). These activities require community support, and the role of mass media is needed in order to provide information or education. The effectiveness of using mass media is considered to have more continuity and durability of information and accuracy in reporting.

The Role of Blockchain Technology on Zakat Institutions, A Way Forward: Literature Review

Financial Technology (Fintech) is rapidly transforming the financial industry, with advanced features enhancing speed, convenience, and accessibility. Islamic Financial Institutions (IFIs) and Islamic Social Institutions must adopt FinTech to remain resilient and develop innovative products and services. This qualitative study analyzes the function of Blockchain technology in Zakat institutions and the challenges faced in adopting it. It examines recent publications, focusing on Islamic Financial Technology, the financial sector, and non-financial sectors. However, this article search was limited to scholarly works. Using the library's database, Google Scholar, and the Emerald Insight database, the search is conducted for relevant, primarily peer-reviewed articles, using the appropriate filters and keywords. Therefore, the purpose of this article is to identify the role of Blockchain technology in Zakat institutions and therefore analyze the current challenge faced by Zakat institutions when adopting Blockchain technology. Blockchain technology, particularly in the financial sector, offers numerous opportunities for financial institutions. Smart contracts on blockchain technology offer more independent, transparent, and dependable transactions. Technology advancements impact industries, including Zakat, which is a critical concept in Islam. Zakat institutions can leverage blockchain technology to improve funding and distribution processes, overcoming challenges faced by traditional institutions. In Islamic Social Finance.

Credulous on accountability at LaaRiba community: A tasawuf critical reflection

Research aims: Accountability is a form and mechanism of responsibility that applies to all activities at the level of individuals, organizations and the social world. This study aims, first, to explore the meanings and values that underlie the collective awareness of members and administrators of the LaaRibaa Community in actualizing accountability in financial reporting; second, providing a critical reflection on the awareness and practices of accountability within the LaaRibaa community.Design/Methodology/Approach: This study applies Milles and Huberman's qualitative approach, modified with critical reflection through tasawuf concepts by Haji Abdul Malik Karim Amrullah (HAMKA). Data were collected through interviews with committees and members as well as observations on the documents. Data analysis includes the following steps: (1) data reduction, (2) data presentation, and (3) verification using the HAMKA’s tasawuf concept as an analytical tool.Research findings: The results show that the LaaRiba community's financial accountability model is influenced by many values. Al-Qur'an and hadith as fundamental values; trustworthiness and sincerity as substantial values; and please Allah (ﷻ) as the ultimate goal of managers and community members. However, this principle of trustworthiness and sincerity is practiced credulously, both from their position as public auditors and from the perspective of HAMKA's tasawuf concepts which are ihlas (sincerity) and amanah (trustworthy) (Islamic accountability).Theoretical contribution/Originity: This study found an inconsistency in the attitudes of community members or managers, on their daily occupation of being public auditors, they were very strict on the principles of accountability, but not accordingly when they act as community members or managers. This result strengthens previous findings which show a weak commitment to accountability in Islamic social institutions.Practitioner/Policy implication: To the managers of the LaaRiba community, there are three aspects that need to be fixed immediately. First, the legality of the community, so that there is legal certainty. Second, the position of the waqf contract needs to be reviewed so that it does not violate its purpose. Third, the accountability of financial reports needs to be improved in accordance with generally accepted accounting principles in Islamic social institutions

The predictors of the quality of accounting information system: Do big data analytics moderate this conventional linkage?

Although accounting information systems (AIS) of firms are well-established, little is known about their effectiveness and the underlying sources essential to enhance the quality of accounting information system (QAIS). This research aims to identify the readily available resources that can be employed to enhance QAIS of relatively less studied institutions (Islamic social institutions). The theory of dynamic capability view (DCV) is underpinned to conceptualize top management support (TMS), knowledge of system users (KSU), and organizational culture (OC) as the strategic resources to enhance QAIS. Also, the use of big data analytics (UBDA) is imported as a moderator between these variables. To verify the theoretical assumptions of this study, data were drawn from 286 respondents through a personally designed survey and analyzed using the partial least square (PLS) technique. The findings confirmed that TMS and KSU are the significant and positive predictors of QAIS whereas, OC is an insignificant and positive predictor of QAIS. The moderator of UBDA has a significant positive impact on the relationship between TMS/QAIS and KSU/QAIS while an insignificant positive effect on the relationship between OC/QAIS. Our results authenticate TMS, KSU, and OC as reliable tools to enhance the QAIS and import UBDA for maintaining the effectiveness of QAIS. This study contributes to proposing a strategic solution for institutions looking to achieve and maintain a competitive advantage by ensuring effective management of QAIS through dynamic strategic resources.

From the Fire Temple to the Mosque: the religious urban landscape in Late Antique Ērānšahr

This paper is an analysis of the change in urban spaces in the former Sasanian empire after the Arab-Muslim conquest. How events shaped the population’s life is reflected by how urban society shaped the spaces within the city. Paradigmatic of this is the case of religious spaces. In a syncretic empire such as the Sasanian Ērānšahr (224–650 CE), places of worship were not limited to fire altars and temples, there were also churches and synagogues as vital parts of the religious environment. According to the archaeological and historiographic attestations, religious spaces in Sasanian times were prevalent in a rural dimension. In 650 CE, the empire was turned upside down by the Arab-Muslim conquest and the transition period to a unified Islamic society is known as Islamization. This event is often described as a rupture; however, it can be better represented as acculturation because of the cultural exchange taking place during the conversion and the elaboration of Islamic social institutions. One of the primary marks of this process includes constructing new religious urban spaces, the mosques both inside and outside city walls. Religious spaces marked both the territory and the identity of the people inhabiting it. However crucial to the construction of mosques, is a parallel shift of the religious space from a rural to an urban environment.

An Assessment of The Effectiveness of Islamic Inter-Bank Money Market Instruments in Oman

The objective of this study is to assess the Islamic inter-bank money market instruments in Oman and their associated challenges. Wakalah inter-bank investment, currently the most widely used liquidity management tool by Islamic banks in the inter-bank money market, has some limitations including an uncertain profit rate, risk of bankruptcy, reliance on conventional benchmarks, and lack of secondary market tradability. To address these limitations, the study adopts a qualitative research methodology and employs both library information and secondary data. The results suggest that alternative instruments, such as Mudharabah inter-bank investment, Islamic negotiable Instrument of Deposit, and Wadiah acceptance, could serve as viable alternatives to Wakalah for deposit and placement purposes in the Islamic inter-bank money market. These instruments are grounded in the widely accepted Mudharabah concept and are expected to receive widespread support from stakeholders. The implementation of these alternatives is predicted to enhance market options and activities, thereby supporting the growth and expansion of the Islamic finance sector in Oman. This expansion could enable Islamic banks to support Islamic social institutions such as Zakat and waqf, thereby improving the social welfare of the Muslim community.

SOSIALISASI TATA CARA PENDAFTARAN TANAH WAKAF DI MUI KABUPATEN SIMALUNGUN

Waqf institutions are one of the Islamic social institutions that have high socio-economic value, and are a form of embodiment of social justice in Islam. in general, so it is necessary to develop its utilization in accordance with sharia principles, as mentioned in the Al-Qur'an surah At-Taubah verse 103. However, in reality many waqf lands are neglected in the community, giving rise to legal problems, especially in Simalungun Regency. This is due to Nazhir's inability to manage and develop waqf assets, the attitude of the people who do not care, the community does not understand the status of waqf assets that should be protected, and the community does not understand how to register waqf land. This problem encourages extension agents to cooperate with Ladui MUI Province, MUI Simalungun Regency, to conduct legal counseling entitled Procedures for Registration of Waqf Land in the form of Community Service at the Simalungun Regency MUI Office. Ways and conditions for registering waqf land, understanding the elements of waqf, nazhir waqf obligations, understanding legal issues regarding waqf and the legal force of waqf certificates. The conclusion in this activity is that it is necessary to increase the frequency and socialization regarding. Procedures for Waqf Land Registration.

Pengalihan Wakaf oleh Sarak Opat di Aceh Tengah Ditinjau Hukum Islam dan Hukum Adat

Waqf is one of the institutions of Islamic social institutions that contain socio-economic values that are expected to help to realize social welfare that benefits can be enjoyed together. However, there are many problems related to waqf land, one of which is the change in the designation of waqf land-based on adat meetings. The purpose of this thesis is to examine the legal position of waqf land that has changed its designation and implementation of waqf in Central Aceh District based on Islamic Law and Customary Law in terms of the Law. The research in this thesis uses the normative juridical approach The specification of the research conducted is analytical descriptive. Based on the results of this study, the legal status of waqf land that has been represented cannot be used if it is not in accordance with the waqf pledge, but there are exceptions to the waqf land that can be changed its designation and must follow the procedure for changes stipulated by Law Number 41 of 2004 Execution of existing land parcels in Central Aceh Regency, Islamic Law has been implemented correctly, but the state administration has not been implemented to the maximum.

The Challanges of Islamic Bank for Accelerating the Growth of Micro, Small and Medium Enterprises (MSMEs) in Indonesia

Islamic banking has a huge role in accelerating the growth of Micro, Small and Medium Entrerprises(MSME)s in Indonesia. The largest Muslim population in Indonesia is one factor for the developmentof MSMEs. This paper explains how the Problems and Challenges of MSMEs in Indonesia;Development of MSMEs in Indonesia; Relationship Between Islamic Bank and MSMEs in Indonesia;The Role of Islamic Bank for Development MSMEs; and The Challanges of Islamic Bank forAccelerating the Growth of MSMEs in Indonesia. The end of this paper, the authors offer solutions toIslamic banking challenges in accelerating the growth of MSMEs such as: First, to improvemudhorobah and musyarakah financing schemes to accelerate and develop MSMEs in Indonesia;Secondly, to reduce the dependence on the use of Murabahah contract products that are consumptiveand targeted middle and upper only, Third, improve the financing scheme Qordhul Hasan contract bycooperating against Islamic social institutions, such as BAZNAS, BAZDA, LAZ, BWI, and Mosque,etc by maximizing the utilization of zakat funds, infaq, alms, waqf which has been only consumptive.Fourth, the cooperation of linkage program to BPRS and BMT so that the funds channeled can bedirected to remote areas and on target. Fifth, coaching, mentoring, and mentoring to BPRS, BMT,MSMEs business practitioners, and Islamic social institutions in order to develop funds that are storedproductively. Sixth, allocate Hajj and umroh investment funds to MSMEs business practitioners.

THE DEVELOPMENT OF INDONESIAN ISLAMIC LAW: A Historical Overview

Islamic Law is a set of promoted regulations adjusting human relationship to the Creator, human being and the environment based on Islamic doctrines. The Islamic Law has been established in Indonesia and effectively implemented in Indonesian Religious Court based on Law Number 7 of 1989. The law covers the areas of marriage, inheritance, will, bequest, benefaction and alms. In addition, especially in Aceh, with its peculiar feature, Islamic Law has been applied normatively, and in several areas it has been applied based on Local Regulations. However to perform the Islamic Law, it depends on faith and piety of the members of Islam. Thereby, although the formal law in juridical manner of Islamic Law in Indonesia was justly applied in limited civil law, however the Muslim society have stepped forward in applying Islamic Law in various Islamic social institutions.

Social Movement Theory and Patron-Clientelism

This article uses social movement theory to understand the nature and significance of the networks in which Islamic social institutions (ISIs) are embedded, the types of participants, how people participate, and the extensiveness of that participation. In particular, it examines the horizontal and vertical ties within and associated with Islamic medical clinics in Cairo, the Women’s Committee of the Islah Charitable Society in Yemen, and the Islamic Center Charitable Society in Jordan. It argues that ISIs play an important role not in the vertical recruitment or mobilization of the poor but in the expansion and strengthening of middle-class networks. Vertical patron-client relationships within Islamic institutions are often weak. In contrast, middle-class networks, bringing Islamists and non-Islamists together, are expanded and strengthened via ISIs. The case studies confirm that moderate Islamism is a movement of the marginalized, educated middle class, not of the disenfranchised poor.

Islam, charity, and activism: middle-class networks and social welfare in Egypt, Jordan, and Yemen

Preliminary Table of Contents: List of Tables and Charts Preface and Acknowledgments 1. Islamic Social Institutions, Social Movement Theory, and the Middle Classes 2. Islamic Medical Clinics in Egypt: The Operational Imperatives of ISIs and the Role of Middle Class Networks 3. The Islamic Center Charity Society in Jordan: The Benefits to the Middle Class 4. The Islah Charitable Society in Yemen: Women's Social Networks, Charity and Da'wa 5. The Significance of Being Middle Class Notes Bibliography Index

Собирание расколотой уммы: фундаментализм как реинтерпретация исламской истории

SUMMARY: In this article Igor Alekseev addresses fundamentalism as a way of reinterpreting Islamic history. Alekseev begins by questioning the terms of the discussion, such as “fundamentalism,” “extremism,” and “radicalism,” and notes that these terms have become loaded with meanings that have little to do with Islam. Drawing on M. Kemper’s work, Alekseev introduces the concept of “Islamic discourse,” which includes a discussion of the relevance of Islamic terms and concepts to the situation of a given Muslim author, as well as the degree to which contemporary conditions correspond to some ideal vision of Islam. For Alekseev, Islamic fundamentalism is the most extreme case of such a discourse. Noting that return to the source of tradition has been prominent in the dynamics of Islamic cultures as a means to overcome crises, Alekseev discusses concepts of return to the source of tradition in Sunni Islam ( salafiyya ) and in the Shi’ia tradition ( usuli ). Alekseev argues that these concepts have innovative and reformist rather than retrograde connotations for Islamic scholars. Thus, one of the basic ideas of Islamic fundamentalism, as opposed to a Western construct of it, is the notion of “correcting” the social and political ways of Islamic societies through innovation. The latter is achieved by extracting guiding principles from the sources of tradition. Alekseev maintains that this general conception of innovation undergoes minor yet crucial changes in the hands of today’s fundamentalists, who demand restoration of early Islamic social institutions according to a selective vision of the shari‘a . This selectivity demands a return to “pure faith” and attempts to monopolize the truth. Alekseev explores historical precedents of radical innovation in Islam, focusing on Wahhabism and its reception and impact on Islamic movements in the twentieth century. For Alekseev, the Wahhabi logic of intolerance represents an extreme case of a universal Islamic discourse of “gathering the broken ummah. ” Alekseev then explores the role of Jemal ad-Din al-Afghani in the modernization of Islamic discourse and the articulation of a concept of Islamic unity cast in distinctly nationalist rhetoric. According to the author, terms used to describe “nation” ( millet in Turkic languages and ummah arabiyya in Arabic) did not allow for the separation of ethnic and confessional unity. The same line of development merging nationalism and Islam was visible in the doctrine of the “Muslim Brotherhood,” whose organization emerged in Egypt in the 1920s. Despite the emergence of “progressive” and “socialist” Islam in the 1970s, radical Islamic movements gained prominence and often were seen as a counterweight to Soviet/Communist influence. Alekseev concludes that the relative success of various Islamic radical movements can be explained in terms of their manipulation and use of the Islamic discourse of innovation. At the same time, the inability to write Western notions of progress and modernization into Islamic discourses intensifies the appeal of fundamentalism in the face of failed attempts to consolidate “the broken ummah .”

ISLAMISTER OG KLUBLIV I GAZASTRIBEN

Michael Irving Jensen: Islamists and
 Club Milieu in the Gaza Strip
 The article deals with Islamic social
 institutions in the Gaza Strip. The author
 considers these institutions as being part of
 Palestinian civil society. However, the bulk
 of the article is focused on one aspect of the
 work that the Islamic social institutions carry
 out; namely sport activities. The article is
 based on qualitative interviews, carried out
 by the author, with young men playing
 football in an Islamic club (ciosely related to
 the Hamas movement). Among the
 questions raised are: Why do young men
 choose to play football in an Islamic club?
 What are their perceptions of the political
 situation in the Gaza Strip? How do they
 view the relationship between Islam and
 politics in general? The interviews reveal -
 not unsurprisingly - that the young Islamists
 playing football do not equal the stereotype
 of an Islamist, i.e. a young fanatic with long
 beard and a wild look in the face. On the
 contrary, they are young men willing and
 able to cope with the modem world. From
 the interviews it is evident that high moral
 standards, more than anything else, attract
 these young men. Although further empirical
 work needs to be done, one could
 conclude tentatively that a good Islamist can
 play club football three times a week.