Muhammad Isnan

Pemaknaan dan Praktik Donasi Program Palestina pada Lembaga Amil Zakat, Infaq, dan Shadaqah Muhammadiyah (LAZISMU)

Introduction

Pemaknaan dan praktik donasi program palestina pada lembaga amil zakat, infaq, dan shadaqah muhammadiyah (lazismu). Pahami pemaknaan dan praktik donasi Palestina oleh LAZISMU. Studi netnografi ini mengungkap solidaritas Islam, peran media sosial, dan rekomendasi komunikasi digital empatik.

Abstract

Penelitian ini bertujuan untuk memahami pemaknaan dan praktik donasi program Palestina yang dijalankan oleh LAZISMU melalui pendekatan netnografi. Fenomena solidaritas masyarakat Indonesia terhadap isu kemanusiaan di Palestina menjadi representasi dari ekspresi keagamaan, identitas kolektif, dan praktik filantropi Islam yang termanifestasi secara digital. Dalam konteks ini, media sosial memainkan peran sentral dalam membentuk narasi, emosi, dan mobilisasi dukungan publik terhadap program donasi kemanusiaan. Dengan metode netnografi, penelitian ini mengeksplorasi percakapan, kampanye digital, dan interaksi daring yang berlangsung di platform-platform media sosial milik LAZISMU. Temuan penelitian menunjukkan bahwa donasi untuk Palestina dipahami bukan hanya sebagai kewajiban moral dan agama, tetapi juga sebagai bentuk solidaritas umat Islam global. Praktik donasi dipengaruhi oleh narasi keagamaan, representasi visual penderitaan rakyat Palestina, serta kepercayaan terhadap lembaga penyalur seperti LAZISMU. Penelitian ini merekomendasikan agar lembaga filantropi Islam terus mengembangkan strategi komunikasi digital yang empatik, transparan, dan berorientasi pada nilai-nilai keadilan sosial.

Review

This paper, "Pemaknaan dan Praktik Donasi Program Palestina pada Lembaga Amil Zakat, Infaq, dan Shadaqah Muhammadiyah (LAZISMU)," presents a highly pertinent investigation into the motivations and mechanics of donations for Palestine programs. Focusing on LAZISMU, a significant Indonesian Islamic philanthropic organization, the study aims to unravel the meaning-making processes and practical aspects of these donations. The research frames the fervent solidarity among Indonesians for the Palestinian cause as a compelling representation of religious expression, collective identity, and digitally mediated Islamic philanthropy, setting a crucial context for its inquiry. The methodological choice of netnography is particularly apt for this research, enabling a granular examination of digital conversations, campaigns, and online interactions disseminated across LAZISMU's social media platforms. This approach effectively captures the contemporary, digitally-driven nature of philanthropic engagement. The findings are illuminating, indicating that donations for Palestine are perceived not merely as a moral or religious duty, but as a profound manifestation of global Islamic solidarity. Furthermore, the study meticulously identifies key drivers influencing donation practices, including the power of religious narratives, the evocative impact of visual depictions of Palestinian suffering, and the critical role of trust in facilitating institutions such as LAZISMU. These insights offer a nuanced understanding of the intricate relationship between faith, emotion, and action in the digital philanthropic landscape. The implications of this research are substantial, offering actionable guidance for Islamic philanthropic organizations. The recommendation to cultivate empathetic, transparent, and social justice-oriented digital communication strategies is well-founded and provides a clear pathway for enhancing engagement and effectiveness. Beyond its specific focus, this study contributes significantly to the broader academic discourse on digital humanitarianism and faith-based giving. Future research could expand upon these findings by conducting comparative analyses across different philanthropic organizations or by exploring the sustained impact of such digital campaigns on donor loyalty and institutional credibility over time.

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