Muslimcreed – Islamic organizations that declare a ‘source of teachings’ as a solution to every problem, with the term return to the Qur’an and Sunnah reach a chronic nadir on the verge of death. Jargon is just jargon, far from “substance” and application that must be practiced by all members of the Islamic organization.
There should be a commitment that religious institutions must fulfill to overcome various humanitarian problems in social life, including poverty. So in this case, Islamic philanthropic institutions are the defendants who must be convicted. Because until now, poverty is still rampant and symptomatic in Islamic society.
On the other hand, religions or institutions that act in the name of religion are so quick to respond to political situations to get involved and gain profits by selling the people’s voices under the wrapper of the leader of the “best messenger”, the leader of the people’s choice or a leader who is blessed by Allah. We do not see institutions in the name of religion, responding to the economic situation and taking action against the misery of religious members over economic policies.
Problems related to injustice, racism, colonialism, and the issue of poverty seem to be extinguished. Individual interests in religious institutions by making partialistic policies, as well as accommodating the nepotism movement have already become a jihad program that looks real and is truly realistic.
Returning to the Qur’an and Sunnah, it is never read contextually to answer the problems faced by mankind or the simple reach of the people of groups of religious institutions/members of religious organizations.
Then, then the presence of Islamic philanthropic institutions which should be a reflection of the concern of religious institutions towards social problems is actually better known as a company with a concentration on absorbing aspirations in the style of business marketing.
Because people have never been involved in religious contemplations to question what the responsibilities of religious institutions are like. And what should religious philanthropy do in the context of solving poverty problems structurally and culturally?
Islamic philanthropic institutions, today do not have a clear spirit. That Islamic philanthropy must truly and truly strive to eradicate poverty. Liberation theology which is non-capitalistic has no values to liberate Muslims, especially so that they are free from poverty which in the context of the study is called the study of liberation theology. So those religious values encourage someone to carry out a defense movement against the oppressed people.
Also the concept of philanthropy, not capitalistic but trying to push people out of poverty, for example, like John Calvin with Calvinism, someone who is rich will go to heaven.
The number and proliferation of zakat institutions on a micro and macro scale from the scope of the region, province or national level even to the management at the mosque level is good news for the stretching of the economic management of the ummah both in the collection, management, to the distribution stage.
This positive stretch shows so much attention from philanthropists, aghnia, and society in general to participate in reducing poverty levels or in a more noble term, namely “poverty relief”.
The impact, of course, hopes that there will be prosperity and prosperity for all Indonesian people in general and Muslims in particular. Then it is important for us, then, to evaluate and reinterpret this “burden” philanthropic movement, because the poverty rate in Indonesia is still high at 32 million Indonesians trapped in poverty. Is there something wrong with the presence of Islamic philanthropic institutions in Indonesia?
There have been many efforts to develop patterns and strategies in the management of philanthropic funds. However, it has not touched on the values and spirit brought by the Islamic philanthropic institutions because most of the HR philanthropic institutions present there are filled by economists, management people, who tend to be “profit oriented” with a strong business marketing strategy.
In every fundrising, what is to be achieved is “raising a lot of funds” not an effort to free the people from being left behind. The Muslims who are left behind are basically those who are weak in the economy. In fact, it then resulted in the values and spirit that was brought so weak and weak.
It is necessary to strengthen the basis of values and spirit with liberation theology. How the values and encouragement of religious teachings suppress and enlighten the people.
Calvinism is an understanding among Protestant Christians which is opposed by John Calvin who conveys to Protestant Christian members that they are the “rich” who will go to heaven, Islamic philanthropic institutions as an institution for empowering the people should encourage their people to become rich people.
Al-Adaalah (fair) is the concept of upholding social equality, including in the economic realm. As a liberating religion, Islam provides a theological basis that demands its adherents to abolish oppression in the social and economic fields. As a religion for the best people (khyr ummah), Islamic teachings also pay special attention to poverty. Poverty is one of the main enemies in shaping Islamic society.
In this paper, he argues that Islam is a religion that also has a profane (grounded) feel and is able to be a solution to the problems that exist in today’s society, including poverty.
Poverty and the life needs of religious communities are concerning, we can conclude from the many deviant behaviors and social problems of Islamic society (in this case). There are many cases of religious conversion (apostasy), debts that ensnare, immoral acts such as cases of theft, selling organs, selling themselves, and even committing suicide as a result of poverty.
Transformative Islamic Philanthropy
The new model in solving this problem is by reformulating Transformative Islamic Philanthropy and truly “honest” practices of Islamic Philanthropy. Islamic philanthropy is integrated with the da’wah movement, the spirit of economic liberation seeks; not only providing education with tabligh and tarbiyyah in cultivating the teachings of poverty liberation in the style of Transformative Islamic Philanthropy, also fulfilling basic needs (clothing, food for mustahiq priorities) and also professional/entrepreneurship empowerment for the economic revival of the poor
The theological encouragement is also for all classes of Muslims that being rich “aghnia” is an obligation. Always promoting compulsory zakat, forcing people to do alms and waqf. It’s not because it’s promised that if you plant one, 700 seeds will grow which will grow and germinate to produce fruit beyond that, there are values of economic revival that started from ZISWAF.
In the development of productive waqf by Islamic philanthropic institutions, it is not only an investment but is managed into a productive business so that it becomes a solution. Productive waqf with its users, becomes garden land, tourism, and not waqf that does not generate income.
Islamic philanthropic institutions do not only sell the concept of generosity that brings blessings, mercy and help from Allah. Because, conceptually, philanthropy in Islam will save lives at large. The philanthropic potential of Muslims is manifested in the form of obligatory zakat, infaq, shadaqah, waqf, grants and others.
Empowerment includes not only strengthening individual community members, but also their institutions. Meanwhile, what is meant by social insurance is how as far as possible it is to reduce forms of assistance that are only charitable in nature. Instead, efforts are made to place more emphasis on forms of assistance that can function as social insurance for groups of people in need. assistance programs that can be useful as a buffer for community needs in the longer term, and not just emergency programs are charitable in nature.
In the book “Serving the Ummah: Islamic Philanthropy and Muhammadiyah Welfare Ideology”. Hilman explained that philanthropy comes from the Greek ‘philein’ which means love and ‘anthropos’ which means human. “Philanthropy is an activity carried out to love others (humans). Islamic philanthropy itself is not merely infaq, zakat and shodaqoh.”. The spirit of generosity that is present in Islamic Philanthropy in Indonesia is related to two things, namely culture and structure. Culture is related to the existence of zakat, shodaqoh and also infaq. While the structure relates to the internal structure of the Islamic organization and external, namely the state or government.
In addition, Islamic philanthropy must encourage the State as the strongest structure, in providing educational facilities, employment needs, a healthy environment and public services so that the problem of poverty can be handled together.
In some cases, human resources and natural resources cannot be managed properly. For example, the reality of the fate of farming and agricultural communities in Indonesia shows something different from the potential of these natural resources.
Agriculture and farming communities experience a process of systemic and massive impoverishment. No matter how many inputs are given, farmers’ rice production will not increase much. Or if it increases, the selling price of agricultural production is very unbalanced with the cost of agricultural production so that inputs often exceed output. Poverty is a problem that originates from external conditions caused by unequal relations in the economic, social, cultural and political order.
In this unequal relationship, community groups who have less access do not get respect or protection for their basic rights. There is a structuralization in the process of impoverishment and inability (because of not having competence) in competing in the global world.