This paper focuses on the theoretical structure of funding for Islamic philanthropy, especially waqf. Waqa> f is projected to play further significant role to tackle present social problems, where financial sustainability has become one of the foremost challenges faced by awqa> f institutions. There is a need to study various models of fundraising that could be applied to reform awqa> f institutions. Employing content analysis approach, this paper analyses traditional and modern structures of fundraising that are applicable for development and management of waqa> f fundraising: istibda> l, h} ukr, ija> ratayn, venture philanthropy of waqf model (VPWM), value-based capital model of waqf (VBCMW), and social enterprise waqf fund model (SEWF).The discussions are expected to be able to contribute towards boosting a better fundraising management of awqa> f institutions in Muslim communities as well as countries.Makalah ini fokus pada struktur teoritis pendanaan untuk filantropi Islam, terutama wakaf. Wakaf diproyeksikan untuk memainkan peran penting lebih 58lanjut untuk mengatasi masalah sosial saat ini, di mana keberlanjutan keuangan telah menjadi salah satu tantangan utama yang dihadapi oleh lembaga-lembaga awqa> f. Ada kebutuhan untuk mempelajari berbagai model penggalangan dana yang dapat diterapkan untuk mereformasi institusi awqa> f. Dengan menggunakan pendekatan analisis isi, makalah ini menganalisis struktur penggalangan dana tradisional dan modern yang berlaku untuk pengembangan dan pengelolaan penggalangan dana wakaf: istibda> l, h} ukr, ija> ratayn, venture philanthropy of waqf model (VPWM), value-based capital model of waqf (VBCMW), dan social enterprise waqf fund model (SEWF). Diskusi diharapkan dapat berkontribusi untuk meningkatkan manajemen penggalangan dana yang lebih baik dari lembaga awqaf di komunitas Muslim serta negara.
This paper studies the theoretical structure of financing for Islamic philanthropy in the form of waqf or endowment by looking at the past and present forms of waqf. Waqf is expected to play a more important role to tackle current social and educational issues, where financial sustainability has become one of the greatest challenges faced by waqf institutions. Using the content and thematic analysis approaches, this paper reviews the practice of successful waqf institutions and summarizes the features that are significant to a successful waqf fundraising and management. The paper analyses three models that are suitable for innovation and management of waqf fundraising: Venture Philanthropy of Waqf Model (VPWM), Value-Based Capital Model of Waqf (VBCM), and Social Enterprise Waqf Fund Model (SEWF). The paper then investigates the possibility of applying the Management by Objectives (MBO) framework to improve the overall management of waqf institutions. The discussions are hoped to be able to contribute towards developing a better fundraising and management of waqf institutions.
To obtain a comprehensive study, I will see the Sufi order’s wisdoms implemented by the adherents of Qadiriyyah Naqshbandiyyah order of Pekalongan – by using Weber’s theory the spirit of capitalism – in order to achieve their economic activities. In addition, how the Islamic teachings (tarekat ethics) are transforming their business. In an attempt to bring to the surface of the ethics in economic activities, this study will examine the order’s teachings practiced by the adherents of Qadiriyyah Naqshbandiyyah order of Pekalongan in one period of field research from June to October 2010. This is done by means of a process – as objective as possible – of description and interpretation. As I study my primary resources (from the books, magazines, websites, and interviews), my attention is focused on the treatment of the subject, how the order’s ethics are articulated, and the way in which they function to observe the religious teachings in their business activities. This paper will explain social and historical background of Qadiriyyah Naqshbandiyyah order of Pekalongan, decribe the teachings and practices which are implemented by the adherents, and finally clarify the influence of its teachings into the business activities of the adherents.
This study aims to determine the waqf management in Gontor, especially in the waqf of rice fields. Pondok Modern Darussalam Gontor (PMDG) is one of the educational institutions in Indonesia that was donated in 1958. Gontor has several waqf lands that continue to grow every year. Its management is essential to know so that it can be imitated by those who need it. The Foundation of Waqf Preservation and Development of Pondok Modern Gontor (YPPWPM) manages Gontor's waqf assets in all its management. PMDG has a land area of 16.258.598 m2 or about 1.626 ha, spread throughout Indonesia. The rice fields have the most significant portion of their utilization, including the agricultural sector. This research is a descriptive study and the data comes from interviews and literature related to the waqf of Gontor. The results showed that the management of the waqf of rice fields owned by Gontor was managed by using a profit-sharing and rental system (ijarah). The waqf of rice fields in Ponorogo, Madiun, Kediri, Nganjuk, and Jember are operated by using a rental system. Whereas, waqf lands located in the Mantingan area are managed by utilizing a profit-sharing scheme. Hopefully, the study is able to enrich the literature on productive waqf land management.
The success of Chinese Muslim entrepreneurs in business is a well-known fact. On one side, there are explicit or implicit regulations in Jogjakarta (Java), discouraging the ethnic Chinese from working in non-commercial sectors. Their only opportunity to make a living is business. But, on the other side, their success warrants notice that even though the businessmen run their business with scientifical management, actually they have dependence on their culture, ethics, and religious beliefs. This is because business is a mobile activity. Business without reliable ethics can not succeed reliably. If business is a kind of human activity, business ethics can be perceived as a reflection of the actors in their behaviors. Through descriptive and interpretative approaches, this study reached the following conclusions: firstly, the Chinese Muslim entrepreneurs of Jogjakarta are dependent on the constructs of business ethics which contain work ethos, hard work, thrift, honesty, and trust. Those characteristics are then implemented in their business activities. Therefore, they have awareness in implementing business ethics in order to engage in business as long as their life. They do their business with high self-discipline, self-confidence, diligence, industriousness, and hard work from the younger years in order to have high consciousness to run their business in their maturity. Secondly, it can be said that Islamic teachings, for Chinese Muslim entrepreneurs of Jogjakarta, have a significant role in constructing their business ethics. These indications can be seen in their business *.
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