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Twitter usage during Gezi Park Protests, a significant large-scale connective action, is analyzed to reveal meaningful findings on individual and group tweeting characteristics. Subsequent to the Arab Spring in terms of its timing, the Gezi Park Protests began by the spread of news on construction plans to build a shopping mall at a public park in Taksim Square in Istanbul on May 26, 2013. Though started as a small-scale local protest, it emerged into a series of multi-regional social protests, also known as the Gezi Park demonstrations. The paper aims to discuss these issues.

The authors sought answers to three important research questions: whether Twitter usage is reflective of real life events, what Twitter is actually used for, and is Twitter usage contagious? The authors have collected streamed data from Twitter. As a research methodology, the authors followed social media analytics framework proposed by Fan and Gordon (2014), which included three consecutive processes; capturing, understanding, and presenting. An analysis of 54 million publicly available tweets and 3.5 million foursquare check-ins, which account to randomly selected 1 percent of all tweets and check-ins posted from Istanbul, Turkey between March and September 2013 are presented.

A perceived lack of sufficient media coverage on events taking place on the streets is believed to result in Turkish protestors’ use of Twitter as a medium to share and get information on ongoing and planned demonstrations, to learn the recent news, to participate in the debate, and to create local and global awareness.

Data collection via streamed tweets comes with certain limitations. Twitter restricts data collection on publicly available tweets and only allows randomly selected 1 percent of all tweets posted from a specific region. Therefore, the authors’ data include only tweets of publicly available Twitter profiles. The generalizability of the findings should be regarded with concerning this limitation.

The authors conclude that Twitter was used mainly as a platform to exchange information to organize street demonstrations.

The authors conclude that Twitter usage reflected Street movements on a chronological level. Finally, the authors present that Twitter usage is contagious whereas tweeting is not necessarily.

This paper aims to explore the prospects and the challenges of Islamic fintech in Indonesia. This study also proposes a comprehensive legal framework to encourage and accelerate the growth of the Islamic economy.

This study is the result of legal research with a statute approach and conceptual approach. The types of data used are legal materials consisting of primary legal materials and secondary legal materials. The technique of collecting legal materials is done by using library research techniques. The legal materials were analyzed using the legal norm method.

Indonesia is a country with the largest Muslim population in the world. However, the market size of Indonesia’s Islamic fintech is still below Saudi Arabia, Iran, United Arab Emirates (UAE) and Malaysia. Saudi Arabia’s Islamic fintech is the biggest market in the world, with $17.9bn worth of transactions in 2020 while Iran is at $9.2bn, UAE $3.7bn, Malaysia $3.0bn and Indonesia $2.9bn. This condition was due to various challenges in the Islamic fintech industry in Indonesia, including inadequate regulations; complicated permit procedures; misuse of fintech for financing terrorism; rampant occurrence of illegal fintech businesses; and consumer disputes in the fintech sector. These challenges require the construction of a comprehensive legal framework through the formation of an Act on Fintech.

The focus of this research was limited to the problems occurring in the Islamic fintech sector in Indonesia as a country with the largest Muslim population in the world.

The results of this research can be used as recommendations for the formulation of comprehensive policies for the growth and development of Islamic fintech.

Islamic fintech requires a comprehensive legal framework that functions to encourage the development of the Islamic fintech industry, digital economy growth and legal mitigation of various legal risks and misuse of fintech for financial crime and financing terrorism.

This paper proposes an original idea of creating a legal framework in a form of the Islamic Fintech Act. The Act should cover such legal substances as follows: Islamic compliance; an integrated one-stop permit procedure; division of authority, coordination and synergy among authorities; prevention and resolution of digital financial system crisis; criminal sanctions; and consumer dispute resolution mechanisms and alternative institution for fintech consumer dispute resolution.

This paper aims to find out the similarities and differences in meaning between the word “al amanah” and trust.

As a qualitative research, a content analysis is used in three stages. First, to elaborate the exegesis of the related Qur’anic verses together with the background narration or asbab un-nuzul if any and the Prophetic hadith where the word amanah is and to analyse and conclude its meanings. Second, the word “trust” is analysed based on the discussions in the literature which will lead to its specific meanings. Third, the concluded meanings of amanah and trust are to be compared to find out their similarities and differences.

Amanah and trust have the similar meanings: safe, confident, ability to fulfil the expectation of the person who trust, having competence or expertise to perform duty, deliver commitments, keep promises, work with a full of responsibility, integrity or obedient to moral principles. Differences: Amanah is not only oriented to humanity and responsibility in human’s relations but also, more importantly, to God Allah the Almighty, obeying His commands to make it as ibadah or acts of worshipping Allah the Almighty for maslahah or welfare for society.

The findings are considered important for companies or organisations. Before doing a commercial transaction or entering a contract or hiring an employee, they must study the quality of the counterparty whether they are capable to do the job as expected or not. In addition, the findings indicate that Islamic teachings concerning muamalat or Islamic rules for social dealings is universal in nature.

Being the first time to compare the word al amanah to trust, the findings point out the important elements to be evaluated when assigning a certain duty to an agent.

The generality of the universe is “everything.” In this regard, the Qur'an declares abundantly on the ultimate and perfect domain of the divine law in creation. This also means the profundity of the divine law in explaining and applying to all things in the knowledge–time–space dimensions of the conscious universe. Such observations or insights that span the complete universe comprise the Signs of Allah (ayath Allah).¹