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The church's diaconal practice faces a crisis of effectiveness. The dominant model of charitable diakonia (almsgiving) has proven ineffective in addressing the root causes of poverty and structural injustice. Empirical studies show that this failure is often not due to a lack of resources, but rather a failure of strategic management and a narrow theological understanding of diaconal practice itself. This research argues that to respond to poverty effectively, the church requires a dual paradigmatic shift. First, a theological shift in service from charitable diakonia to transformative diakonia, grounded in Liberation Theology and Reformed social justice spirituality. Second, a conceptual shift in "management" from a secular concept to the theological practice of "Transformative Oikonomia", a prophetic stewardship rooted in scripture (Acts 6) and ecumenical frameworks (WCC). Using a qualitative literature review methodology, the author reconstructs a management model for effective and just ministry. In this model, "effectiveness" is redefined and measured not by logistical outputs, but by two theological pillars: (1) Relational Effectiveness, measured by the Theology of Hospitality (Pohl), focusing on the restoration of human dignity; and (2) Structural Effectiveness, measured by tangible contributions to the JPIC (Justice, Peace, and Integrity of Creation) agenda. This study concludes that the Transformative Oikonomia model liberates the church from the "charity trap" and enables a holistic fulfillment of the Missio Dei.

This literature study examines the construction of cultural identity through socio-economic practices in plantation ecosystems among the Acehnese, Malay, and Chinese communities in Indonesia. Using a systematic literature review of 42 selected sources (1990-2023), the research reveals that plantations function as sites of identity negotiation—dynamic arenas of cultural adaptation and resistance. In Aceh, the integration of Islamic values (zakat [alms] from plantations, meunasah education) and local wisdom (peusijuek rituals) mediates post-conflict reconciliation and identity transformation from "combatants" to "farmers" (Muchlis et al., 2023; Aulia et al., 2024). For the Malay community, the customary-territorial concept of bela kampung (communal defense) underpins resistance to authority fragmentation through gotong royong (mutual cooperation) and communal land allocation (Yunanda et al., 2024; Nasution et al., 2024). Meanwhile, the Chinese community develops invisibility strategies (e.g., land acquisition via family foundations, citizenship aliases) to convert legal marginalization into clan-based social capital (Irawan, 2016; Thung, 2018). Key findings highlight divergent identity sources: religiosity (Aceh), customary-territoriality (Malay), and clan social capital (Chinese). The study recommends integrating local wisdom into inclusive plantation policies and employing ethnographic approaches to examine identity intersectionality complexity.

Social and economic inequality in Indonesia is a multidimensional challenge that is not only reflected in the gap in income and wealth, but also in unequal access to education, health, and economic opportunities. The conventional economic system is considered ineffective in overcoming the problem of fair distribution of wealth, thus widening the gap between the rich and the poor. This article aims to analyze the concept of distributive justice in Islamic economics as a solution to social inequality in Indonesia, by highlighting the synergy of zakat, waqf, sharia financing instruments, and the role of government and society. The method used is a systematic literature review with a qualitative-narrative approach to various related academic works. The results of the study show that the application of the principle of distributive justice in Islamic economics through the optimization of zakat, waqf, and alms, as well as strengthening sharia economic regulations and literacy, can reduce social inequality and improve community welfare. The implementation of an inclusive and sustainable Islamic distribution model can reduce the Gini coefficient and strengthen social solidarity, although it still faces challenges in terms of regulation, literacy, and institutional coordination. The conclusion of the study confirms that Islamic economics offers concrete and holistic solutions to overcome social inequality in Indonesia through the integration of divine values, community participation, and state policies that support distributive justice.

Amidst the dynamic global economy that is often characterized by inequality, the development of an inclusive and equitable Islamic monetary system is a crucial urgency. An Islamic monetary system based on sharia principles and values can offer a promising alternative. In this context, blockchain can be utilized as a transformative technological innovation that can be aligned with the Islamic monetary system. This research utilizes a comprehensive literature review methodology from scientific journals and related books. This literature study analyzes the use of blockchain in the development of an inclusive and equitable Islamic monetary system, exploring the alignment of principles, potential applications and implementation challenges and implications. The findings of this study show that the core characteristics of blockchain such as decentralization, transparency, immutability and cryptographic security are aligned with the objectives and philosophical foundations of Islamic macroeconomics, such as the prohibition of riba, gharar, maysir, fairness of wealth distribution and financial inclusion. Potential applications include developing the efficiency of zakat, waqf and alms, issuing digital sukuk and developing Islamic crowdfunding. Although the opportunities are wide open, the implementation still faces significant challenges, such as sharia compliance issues related to digital volatility, fatwa fragmentation, scalability issues, data security, consumption of shariah-compliant digital assets, and the need for digitalization.

Kupatan is a tradition that is still sustainable in various regions in Indonesia, including in Banten. This tradition is carried out after Eid al-Fitr, usually on the seventh day or more, as a form of expression of gratitude and togetherness of the community. This article aims to examine the Islamic values contained in the Kupatan tradition in Banten and its relevance to Islamic teachings. Using descriptive qualitative methods through literature studies and observations, this study found that the Kupatan tradition contains various Islamic values, such as ukhuwah Islamiyah (brotherhood in Islam), gratitude (gratitude to Allah), as well as social concern and almsgiving. In addition, the values of sincerity and cleanliness of heart are also reflected in the Kupatan procession which involves joint prayer and friendship between residents. Thus, the Kupatan tradition in Banten is not only a cultural heritage, but also a manifestation of Islamic teachings that remain relevant in the social life of the Muslim community.

This article aims to analyze the relevance and implementation of Islamic economic principles within the context of a contemporary economic system dominated by capitalist paradigms. The background of this research stems from the global reality marked by wealth distribution inequality, moral crises in business, and social injustices resulting from profit-oriented economic systems. This study employs a qualitative approach using a literature review method, analyzing scholarly works, official institutional reports, and academic studies related to Islamic economics and modern economic challenges. The findings indicate that Islamic economic principles such as social justice, equitable wealth distribution, and the prohibition of riba (usury), gharar (excessive uncertainty), and maysir (gambling) hold strong applicative value in addressing various contemporary economic issues. Concrete implementations of these principles can be observed in the development of Islamic financial systems, digital zakat (almsgiving), productive waqf (endowments), and increasingly innovative and technology-responsive Islamic banking services. The discussion also reveals that Islamic economics can serve as an ethical and sustainable alternative to capitalism and socialism, particularly in terms of distributive justice and economic stability. Despite facing challenges in literacy, regulation, and technological infrastructure, Islamic economics has significant growth potential through collaboration among academics, practitioners, and policymakers. The conclusion of this study affirms that Islamic economic principles can serve as a transformative solution for the global economic system if applied adaptively, innovatively, and inclusively.

This study discusses the phenomenon of increasing consumptive behavior among Muslim communities due to the influence of social media, technology, and e-commerce. This behavior is considered contrary to Islamic teachings that emphasize balance, simplicity, and social responsibility. Therefore, this research aims to formulate the concept of Islamic consumption that not only fulfills physical needs, but also considers spiritual values, ethics, and social justice. Using a qualitative approach through literature study, this research examines consumption principles in Islam such as halal-thayyib, maqāṣid al-syarī'ah, and ethical rationality as an alternative to conventional consumption that is materialistic. The results show that consumption in Islam is part of worship that includes spiritual, social, and environmental dimensions. Islamic consumption encourages frugal, selective, and responsible behavior, and strengthens social solidarity through zakat and alms. This research produces an integrated Islamic consumption framework that can serve as a guideline for Muslim consumers, policy makers, and da'wah institutions in building a more ethical, sustainable, and Islamic-compliant consumption lifestyle in the modern era.

This article comprehensively discusses the concept of zakat and waqf from the perspective of Islamic law, as well as its regulations and implementation in Indonesia. Zakat as a religious obligation has the function of purifying property and life, while waqf is a form of almsgiving which aims to provide sustainable benefits for society. In the context of national regulations, zakat is regulated in Law Number 23 of 2011, while waqf is regulated through Law Number 41 of 2004 and various implementing regulations. Zakat management is carried out by the National Zakat Amil Agency (BAZNAS) and the Zakat Amil Institute (LAZ), while waqf is managed by officially registered nazhir. This article highlights the importance of transparency, accountability and professionalism in the management of zakat and waqf funds, as well as the urgency of building synergy between the two to support sustainable social and economic development programs. Optimizing zakat and waqf as instruments for community empowerment requires strengthening institutional capacity, supporting adaptive regulations, as well as increasing literacy and community participation.

This study investigates the role of human resource management (HRM) in enhancing the effectiveness of zakat institutions in developing countries. Zakat, as a mandatory form of almsgiving in Islam, has significant potential for poverty alleviation and social equity, yet its impact is often hampered by organizational inefficiencies, talent shortages, and governance challenges. Through qualitative research methods, including semi-structured interviews, focus group discussions, and document analysis, the study identifies key themes such as the integration of Islamic principles into HRM practices, challenges in talent acquisition and development, the impact of digital transformation, and the importance of leadership in zakat management.Findings reveal that while many zakat institutions are striving to align HRM practices with Islamic values, significant gaps remain in areas such as employee training, leadership development, and the adoption of digital tools. The study emphasizes the necessity for standardized HRM frameworks that incorporate ethical considerations, targeted recruitment strategies, and robust training programs to equip employees with the necessary skills. Additionally, it highlights the critical role of effective leadership in fostering a culture of accountability and transparencUltimately, this research underscores the importance of strategic HRM in maximizing the potential of zakat as a tool for social equity and poverty alleviation. The study offers practical recommendations for policymakers, zakat managers, and researchers, aiming to facilitate the development of more effective, transparent, and sustainable zakat institutions that contribute to economic justice in Muslim-majority countries.

The crazy rich phenomenon as a form of modern materialism and hedonism has poisoned the lives of the young generation of Indonesia in the current millennial era. They have been eroded by worldly pleasures. Tempted by the glamorous and luxurious lifestyle of the crazy rich, they are willing to show off their wealth that is not actually theirs. The purpose of this study is to determine wealth in the Islamic perspective. Qualitative research methods with a descriptive approach are sourced from literature study data. Wealth should be used for social interests, such as through zakat, alms, and fair economic activities. Islam emphasizes the importance of using wealth responsibly to meet basic needs and improve people's welfare, without forgetting simplicity as the main principle. Wealth must be obtained and used in a halal way, not for things that are in vain or violate sharia, and support the values of justice and blessings.

Indonesian society has inherited traditions from its predecessors to fulfill environmental behavioral requirements. However, some traditions or habits are less popular and disappear on their own. One of the traditions in Indonesia is the Nadran tradition in Muara Angke, North Jakarta. In Islam, there are various views on this sea alms, making it necessary to review the Nadran tradition more deeply, especially from the perspective of hadith.This study aims to determine how the Nadran tradition is practiced in Muara Angke and how the community understands this tradition. The research method used is field research, collecting information related to the Nadran tradition.The results show that the Nadran tradition is practiced by the Muara Angke community every year on the Prophet's Birthday. The study's findings provide insights into the community's understanding of the Nadran tradition and its significance in Indonesian culture. The basis of the hadith used in this tradition is the hadith narrated by al-kuttub as-sittah.

The aim of this research is to get a clear picture of the meaning of each tradition that is still carried out by the Al-Ikhlas prayer room in Kasemen until now.  The explanation of this research is to describe the meaning and motive for implementing Qunutan in the Al-ikhlas prayer room. This research uses functional structure research methods.  The results of this research show the meaning of the Qunutan tradition in the Al Ikhlas prayer room, namely as a very special form of time to pray and ask for forgiveness and blessings from Allah SWT.  Qunut in the month of Ramadan is usually related to prayers performed on the night of Lailatul Qadar, one of the most special nights in the month of Ramadan, as it involves participation in joint religious activities such as evening prayers, reading the Koran, and praying.  Many people also do good deeds, such as giving alms or doing good to others, and guidance from Allah.  During the last 10 nights of Ramadan, especially in searching for Laylatul Qadar, the Kasemen people often strengthen the practice of qunut as part of their intensive worship.  The practice of qunut in the month of Ramadan is an important part of Muslims’ efforts to get closer to Allah and obtain blessings in the holy month of Ramadan which is considered full of grace.

This studyiaims toiexamine theirecognition and measurement process related to the receiptiand distribution ofifunds carried out by BAZNAS Majalengka Regency, analyze the implementation of its financial reports, and assess their compliance with PSAK 109. Using a qualitativeidescriptive method, data wasicollected throughiinterviews. The research findings indicate that the financial reporting of BAZNAS Majalengka Regency adheres to PSAK 109, covering the receipt and distributioniofizakat, infaq, and sadaqah funds. Every economic transaction is systematically recorded, and the financial reports comply with applicableiregulations, including the treatment of non-halal funds in accordance with sharia iprinciples. In terms of recognition and presentation, BAZNAS Majalengka Regency applies the double-entry recording system, which is considered effective and efficient. Overall, the financial reports prepared align with PSAK 109 in terms of recognition, measurement, and presentation.

Toyomarto Village is a tourist village in Malang Regency with the concept of ecotourism. Toyomarto Village has an interesting culture to visit, namely the Kirab Tirta Amerta Sari. Kirab Tirta Amerta Sari tradition is a water source ‘selametan’ which is part of the village alms, which is held once a year in the month of ‘Suro’. To maintain the resilience of the tradition, it is necessary to develop a tradition based on the principles of ecotourism. This research was conducted to find out the implementation of ecotourism principles in the development of the Kirab Tirta Amerta Sari Tradition, development steps and the impact of ecotourism on the development of the Kirab Tirta Amerta Sari Tradition. The research used a qualitative method of case study approach by collecting data through observation, interviews, and documentation. Data analysis used Miles and Huberman’s theory through the stages of data reduction, data presentation, and conclusion drawing. Based on the field result obtained, it is shown that the implementation of ecotourism principles in the development of the Kirab Tirta Amerta Sari Tradition in Toyomarto Village, because the development of kirab has been conceptualised by the community, so that activities can provide benefits and positive impact for local communities and visitors. There are two development steps to developing the kirab, namely educational development and promotion strategies, and the impacts included the formation of social cohesion, the preservation of culture and the environment, and the development of the local economy.

The main goal of this research is to examine how interest in investing in the Sharia market is influenced by Islamic financial knowledge. A thorough grasp of financial concepts that adhere to Islamic law, such as riba, zakat, and the idea of fairness in financial transactions, is necessary for Islamic financial literacy. Islamic financial literacy may have a significant role in investing choices, as shown by the rising knowledge of halal and Sharia-compliant assets. 200 respondents—both current and potential investors in the Sharia capital market—were given questionnaires as part of this study's quantitative methodology. Higher interest in investing in Sharia capital market products like sukuk and Sharia mutual funds is positively correlated with higher levels of Islamic financial literacy, according to the study's findings. These results underline the need of more comprehensive Islamic financial education initiatives to raise public awareness and aid in the growth of Indonesia's Sharia capital market. In order to stimulate investment interest, it is also determined that improvements in Sharia investment products and supporting regulations are essential. Thus, this research comes to the conclusion that promoting a more inclusive Islamic economy and developing the Sharia capital market may both be greatly aided by increasing Islamic financial literacy. This study shows that interest in investing in the Sharia capital market is strongly influenced by Islamic financial knowledge. Sharia-compliant investment products like sukuk (Islamic bonds) and Sharia mutual funds are more likely to be chosen by investors who have a firm grasp of Islamic financial concepts like riba (usury), zakat (almsgiving), and profit-sharing. The research emphasizes the value of thorough financial education initiatives and easily available information in raising public awareness of Islamic finance. It is anticipated that these initiatives would boost more inclusive and sustainable economic development in Indonesia and raise participation in the Sharia capital market.

This study focuses on analyzing the impact of Islamic financial literacy on the interest in investing in the Shariamarket. Islamic financial literacy involves a deep understanding of financial principles that comply with Islamic law, including zakat, riba, and the principle of justice in financial transactions. The growing awareness of halal and Sharia-compliant investments suggests that Islamic financial literacy can be a decisive factor in investment decisions. This study uses a quantitative method by distributing questionnaires to 200 respondents, comprising prospective investors and active investors in the Sharia capital market. The results of the study indicate that higher levels of Islamic financial literacy positively correlate with greater interest in investing in Sharia capital market instruments such as sukuk and Sharia mutual funds. These findings highlight the need for more intensive Islamic financial education programs to improve public literacy and support the development of the Sharia capital market in Indonesia. Supporting policies and innovations in Sharia investment products are also identified as crucial factors in encouraging investment interest. Thus, this study concludes that enhancing Islamic financial literacy can play a significant role in advancing the Sharia capital market and supporting a more inclusive Islamic economy. This research demonstrates that Islamic financial literacy significantly influences investment interest in the Sharia capital market. Investors with a solid understanding of Islamic financial principles such as riba (usury), zakat (almsgiving), and profit-sharing are more likely to opt for Sharia-compliant investment products like sukuk (Islamic bonds) and Sharia mutual funds. The study underscores the importance of comprehensive financial education programs and the availability of accessible information to enhance Islamic financial literacy among the public. These efforts are expected to increase participation in the Sharia capital market and support more inclusive and sustainable economic growth in Indonesia.

Zakat, infaq, and alms are forms of charity that are part of the worship of Muslims, especially infaq is seen as an important tool to increase social solidarity and create economic justice. This study aims to identify and analyze the role of infaq in strengthening the community's economy from the study of the Qur'an and Hadith. The method used in this study is library research, using a qualitative approach. The data sources used are the Qur'an, Hadiths, books and journals related to the theme for the validity of the data presented. The results of the study show that based on a cross-disciplinary study involving the perspective of the Qur'an, Hadith, and economics, infaq that is carried out voluntarily without coercion has a positive impact on economic growth, both at the individual level and at the macro social level.

The focus of sharia monetary economics is to apply Islamic rules in financial management to improve welfare and reduce poverty. The system emphasizes the concepts of justice and equity and avoids elements such as usury, uncertainty, and excessive speculation. The sharia monetary economy aims to increase income equality by using instruments such as zakat, infaq, alms, and waqf. This study shows how sharia monetary economics can help overcome poverty in Indonesia, especially through sharia financial instruments such as microfinance institutions and yield principles. Studies show that Islamic finance improves economic stability and helps people achieve sustainable prosperity.

Alms is one of the obligations carried out by a Muslim who has excessive wealth. Those who are obliged to give alms to those who are entitled to receive it. This is because the recommendation from the Koran and Sunnah to give alms is not binding. The discussion in it explains the hadith regarding the virtues of almsgiving. The method used in the research is hadith thematic with a grounded theory approach. The hadiths found were 8 hadiths, namely the history of Bukhari, Muslim, and An-Nasa'i. This research concludes that almsgiving is something that Muslims must do because it will bring many benefits to those who do almsgiving, and there are many rewards to be gained.

Waqf is one of the instruments of Islamic philanthropy that plays a strategic role in building sustainable welfare for the people. Although the term waqf is not explicitly mentioned in the Qur'an, its basic values are scattered throughout various verses that talk about infaq, almsgiving, distribution of wealth, and social justice. This article aims to analyse Qur'anic verses that have a substantial connection with the concept of waqf through a thematic (maudhu'i) interpretation approach, as well as to examine its relevance to efforts to improve the welfare of the ummah in a contemporary context. This study uses a qualitative-descriptive literature review method, drawing on the Qur'an, classical and contemporary interpretations, and scientific literature related to waqf and Islamic economics. The results of the study show that the principle of waqf in the Qur'an emphasises the sustainability of benefits, the trustworthiness of asset management, and an orientation towards social justice, all of which are relevant to the development of productive waqf as a solution for the welfare of the modern community.