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This study aims to formulate an index formula for mosque empowerment based on Maqashid Syariah as a measuring tool for the level of mosque empowerment.

This study uses a qualitative and quantitative approach (mixed method). Data collection techniques are carried out by in-depth interviews with experts consisting of academics, practitioners, scholars and regulators. The data analysis technique uses the Analytical Network Process (ANP) with Super Decision 2.10 software to construct the index model structure.

The results indicate that the mosque has a multi-field role, including in the fields of worship, social, education, politics, economy and culture. This study produces an index of mosque empowerment based on Maqashid Syariah, composed of sic criteria, namely, elements of Maqashid Syariah; protect religion, soul, mind, lineage, property and environment. The weighting results of the criteria indicate that maintaining religion is the main criterion with a weighted value of 0.209. Each of these criteria consists of five indicators. Of all indicators, environmental safety is the top priority, with a weighted value of 0.056.

This study is the first comprehensive study that discusses the mosque empowerment index by weighting the ANP method to produce an index of mosque empowerment based on Maqashid Syariah.

This study aims to determine the factors that influence the decisions of Muslims in Indonesia, the world’s largest Muslim country and recently acknowledged as the world’s most generous country (CAF, 2017), to donate money through mosques.

This study uses the extended theory of planned behaviour to determine the above-mentioned factors. Primary data were obtained via a survey that generated 235 responses from respondents in Depok City, Indonesia. The primary data were analysed using descriptive statistics and structural equation modelling.

The findings suggest that stronger religious beliefs, a greater trust in mosques, ease of making donations, the influence of significant others and good past experiences of donating to mosques influence donations to mosques in Depok. Thus, most of the hypotheses tested are accepted. However, the relationships between attitude and intention and moral norms and intention are found to be insignificant, which the authors presume to be related to the collective culture of Muslims in Indonesia.

The managements of mosques need to build, maintain and increase the trust of their congregations in the institution. They also need to improve the services they provide to their congregations and endorse charitable activities through influential persons such as ulama and celebrities. Together with the other stakeholders, such as the government and Muslim communities, they should also improve access to donate and increase the impacts of the donations.

This study offers fresh and current insights into voluntary giving behaviour to a specific religious institution/channel in the world’s largest Muslim country, which has also recently been acknowledged as the world’s most generous country.

This study aims to identify whether halal tourism, as advocated by Mastercard-Crescent Rating guidelines on halal tourism can be considered as supporting sustainable tourism.

Three Mastercard-CrescentRating 2019 Reports which are Global Muslim Travel Index, Indonesia Muslim Travel Index and Halal Travel Frontier were evaluated using a qualitative method supports by NVivo software to analyze text and images. Eight indicators (number of tourists, main motivations, main values, interaction with the community, interaction with the environment, most possible destinations, infrastructure and visitor monitorings) are used to classify halal tourism items into mass tourism (traditional, experiential and sensational) and non-mass (alternative) tourism. The qualitative analysis is supported by correlation analysis of GMTI scores with environmental performance index and the global sustainable competitiveness index scores.

The results showed that halal tourism has unique characters compared with mass and non-mass tourism types. However, halal tourism advocated by CrescentRating unlikely shows similarity with non-mass tourism. It tends to be traditional mass tourism, especially on the perspective of the type of activity, interactions with the environment and local communities, as well as the main values.

Previous research suggested the needs of halal tourism and its relations to sustainability. This research fills the gap by showing the halal tourism, in the perspective of Mastercard-CrescentRating is not prioritized toward sustainable tourism by qualitative and quantitative evidences. This study contributes to the knowledge of sustainability from Islamic perspectives and practices and provides a way to the theory of Islamic sustainable tourism. It also suggests improvements to halal tourism guidelines such as the transparency and guarantees that the profit will be used for social welfare, promotion of sustainability using Qur’anic verses and promotion on environmental and social empowerment activities.

This study aims to analyze the effects of religion on gender equality at the national level.

The study distinguishes between the concepts of religiosity and religious affiliation and introduces a measure of religious diversity. The study defines religiosity and gender equality as multidimensional concepts and relies on a wide range of secondary data from credible sources such as the World Value Survey, the United Nations, Gender Gap Report and the World Economic Forum to analyze the effect of religious factors on gender equality in more than 70 countries.

The analyses show that after controlling for the effects of socio-economic development, religiosity tends to impede gender equality. It is found that Muslim and Hinduism affiliations are negatively and Protestant affiliation is positively associated with gender equality. Furthermore, Catholicism and Eastern Orthodox affiliations and religious diversity do not significantly affect gender equality.

At the theoretical level, this study distinguishes between religious affiliations and religiosity and relies on the modernization theory to offer valuable insights into the relationship between religion and gender equality. This study's findings could serve managers and policymakers in dealing with gender disparities in different spheres of social life at the practical level.

This chapter illustrates local responses to disaster and highlights the potential role of three community-based society organizations (CBSOs) – women’s groups, youth groups, and religious groups – as risk communicators in Bandung, Indonesia. A framework is modeled for CBSOs’ risk communication process in bridging the gap between the local government and the community. A set of indicators in social, economic, and institutional resilience activities (SIERA), with a scope of 45 disaster risk reduction (DRR) activities covering three different disaster periods was developed to characterize the process of the delivery of risk information by these CBSOs through their activities at subdistrict and ward levels. The data were collected through a questionnaire survey method using the SIERA approach. Each CBSO leader in a ward was surveyed about their perceptions of these 45 ongoing SIERA activities and their risk information source and dissemination process. Statistical analysis was applied to determine the relationship between variables such as periods of disaster and types of SIERA activities and its attributing factors (location, population, and dynamic of organizations in their locale) in finding variations of risk communication activity that may function for communities. Five risk communication processes of the CBSOs are identified; when their perceptions and ongoing activities are compared, activities such as dissemination of disaster risk information, conveying early warnings to their peers, and involvement of the local government have been carried out by these CBSOs. This indicates that CBSOs’ activities already have a certain degree of risk communication embedded in the communities. The results confirm that these CBSOs, through their social networks, can become active agents of change and bridge the communication gap between government and community. Thus, CBSOs’ risk communication provides the opportunity to contribute to the overall resilience-building and disaster risk reduction as part of people-centered actions and local responses to disasters.

This paper critically reviews and analyzes the trends in waqf studies within the Islamic economics literature. It analyzes the recent developments and debates in waqf reform and advances the argument for prioritizing research on waqf economics; the waqf dimension that is concerned with modelling how to utilize it to enhance productivity, consumption, redistribution, investment and saving, and generally contribute sustainably towards poverty reduction, economic empowerment and development.

The paper is conceptual in nature, focusing on a systematic historical analytical review of waqf studies in Islamic economics literature.

Despite the documented historic role of waqf in constructing the Muslim socio-economic architecture as the third economic sector and a mechanism for civilizational development and renewal, it received little attention in the early writings on modern Islamic economics. While the past one decade has witnessed a renewed interest in waqf research, most studies focus on its legal, juristic and administrative aspects in addition to the nostalgic reflections on its past glories. Little attention is comparatively given to the socio-economic aspect, which represents the actual raison d’être for its institutionalization.

An important task ahead of the current generation of Islamic economists is to formulate waqf-based development models that are rooted in proper diagnosis and deep understanding of the current socio-economic realities of the OIC member countries for the purpose of uplifting living standards and stimulating sustainable socio-economic development.

The paper contributes to the debate on priorities in waqf studies and practice and can trigger further discourses and research on the future of research in waqf economics.

This study aims to develop the maqasid index (MI) for Islamic corporate social responsibility (CSR), namely, Dana Abadi Umat (DAU) (Ummah’s Endowment Fund) or MI-DAU in Indonesia.

Modeling and weighting are based on Delphi and analytic network process (ANP) methods, called Delphi–ANP additive weighting. The Delphi method was applied to design and validate the factors of the MI-DAU model, and the ANP method was applied to generate and validate weights for these factors. Finally, the MI-DAU is calculated, based on the planned budget and actual allocation of DAU returns, called the maslahah fund, using additive weighting.

Delphi and ANP show significant and robust results. The priority order and weights of maqasid Shariah are safeguard the faith (0.32), safeguard the intellect (0.219), safeguard the life (0.204), safeguard the wealth (0.171) and safeguard the lineage (0.104). Meanwhile, the priority order and weights of the main activities are education (0.190), Ummah’s economy (0.167), Hajj service (0.155), Da’wah (0.124), health care (0.118), social-religious (0.097), worship facilities (0.085) and disaster emergency response (0.065). Finally, the results of MI-DAU show a high index in 2019 and 2020 of 71.89 and 69.51, respectively, generated from allocation ratio of 90.63% and 85.98%, respectively.

Maqasid Shariah used in this study follows Al-Ghazali, where it could also follow maqasid Shariah of Abu Zahrah or Al-Najjar. Moreover, the MI-DAU score uses additive calculations, where it can also use Pentagon calculation.

The improved framework and method used to design MI-DAU in this study could be applied to design more scientific MI for other Islamic financial institutions.

The novelty of this study is in the improved method used to design the MI model, including its factors, using Delphi, and to assign weights of all factors using ANP, where both provide validation for more robust MI model.

The purpose of this paper is to offer an historical perspective on Islamic modesty and discuss its implications for female employment in Muslim majority countries (MMCs).

First the paper explores the textual roots of modesty as enshrined in the Quran and the hadith and the historical and socio‐cultural contexts within which the concept was introduced and subsequently transformed. It then discusses implications of Islamic modesty for female employment in MMCs.

The paper argues that the originally protective provisions for women in the principal sources of Islam were gradually transformed in the subsequent periods into strict patriarchal institutions of female seclusion and gender segregation. This shift was incorporated into Islam by way of the exegesis of the Quran and other religious narratives, resulting in an extremely restrictive concept of female modesty.

The paper argues that in its current form the concept of Islamic modesty poses significant social, physical and emotional challenges for working women; unless these challenges are understood and addressed in their historical and socio‐cultural contexts, it will remain difficult to achieve gender equality at work in MMCs.

The orthodox (patriarchal) perspective on modesty does not grant women a role in a nation's economy, resulting in an inefficient utilisation of human resources. A possible way forward is to engage in critical reinterpretation of religion to reform gender relations in MMCs, including with respect to gender equality at work.

There has been relatively little research on Islam and gender equality in the context of employment. The usual radical feminist position is to view Islam and gender discrimination as intertwined, a union which would invariably result in female disadvantage in the workplace. This article contributes to this debate by offering an historical, socio‐cultural perspective on Islamic female modesty and considering its implications for female employment.