Muhammadiyah declares that the gate of ijtihad (reasoning) and tajdid (modernization) were being yet continued. Ijtihad was the base core to establish the main character of Muhammadiyah as a Modern Islamic Modernization Movement. Then, the establishment on tajdid (modernization) grows as a motor to improve the system of its movement on finding the solution to ideology problem, politic, business, social, cultural, and defence. Muhammadiyah, which the first time moved on social-religious track, was still upbringing to comprehend and rolling in the progressivity of Moslem society as in the case Indonesia. By ijtihad (reasoning) and tajdid (modernization), the role-model of Muhammadiyah as a social-religious movement grows its root on business practice. The Council of Business and Enterpreneurship (MEK) of Muhammadiyah schedules on developing the House for Charity of Muhammadiyah (AUM). Dawam Rahardjo (2000) confirms, a large number of member and institution will represent as a comparative advantage capital resources to the movement of Muhammadiyah. Those resources orchestrate Muhammadiyah as an organization which is not only moves on social-education-and-religious practices, but as well in business and finance. At least, there are two reasons why Muhammadiyah rolls in business practice. <em>Firstly</em>, Muhammadiyah perform to roll in this business merit by the image of intechangible advantages to other charities: as well as schools, hospitals or religious calls. <em>Secondly</em>, Muhammadiyah sustains a potential power to organize those. That is supported by the fact that there are many beureucrates possess in higher structural of Muhammadiyah, the large number of human resources out-put by Muhammadiyah schools, the enterpreneurs possessions, and large number of its members. This paper researches the Muhammadiyah-Nomic, the contribution of ijtihad and tajdid on Charitable Enterprises of Muhammadiyah (AUM) in building the civilization of Islamic economy.
Salafi Islamic community has been negatively constructed as puritan, extreme, and exclusive group separated itself from the social space. This justification precludes possibility that Salafi groups can synergize with surrounding socio-religious conditions. This article reveals the socio-religious life among Salafi community of Ma’had Ittiba’us Salaf in Purwoasri Village, Metro City to maintain the Islamic Salafi concept and expanding network of its followers. The research methodology is qualitative using observation, interviews, and documentation studies to expose the Salafi movement. This study shows that the presence of Salafi in Purwosari can build good relations with other religious communities, both Muslims and non-Muslims (Chrisrtian). The synergy between Salafi Muslims and Christians in building a strong social construction in maintaining the peace values is facilitated by the FPKM organization. This study concludes that Salafi da’wah is not entirely around the radical activities and leads to violence. Salafis in Metro City use a lot of social networks, technology facilities, and local organizations to preach, be economically, and socially. Keywords: salafi, socio-religious construction, religious relation, tolerance Pandangan masyarakat tentang komunitas Islam Salafi telah terkonstruksi negatif sebagai kelompok puritan, ekstrim, dan ekslusif yang memisahkan dari lingkungan sosial. Justifikasi tersebut menutup kemungkinan Salafi dapat bersinergi dengan keberagaman sosial-keagamaan sekitarnya. Artikel ini bertujuan untuk mengungkap realitas kehidupan sosial-keagamaan komunitas Salafi Ma’had Ittiba’us Salaf di Kelurahan Purwoasri Kota Metro dalam mempertahankan konsep Islam Salafi dan memperluas jaringan pengikutnya. Metodologi penelitian ini adalah kualitatif dengan menggunakan data observasi, interview, dan studi dokumentasi untuk menjelaskan gerakan Salafi. Penelitian ini menunjukkan bahwa keberadaan Salafi di Purwoasri mampu membangun hubungan baik dengan komunitas kegamaan lainnya, baik Muslim maupun non-Muslim (Kristen). Sinergisitas antara Salafi dan Kristen dalam membangun konstruksi sosial yang kuat dalam menjaga nilai-nilai perdamaian difasilitasi dengan adanya Paguyuban FPKM. Penelitian ini menyimpulkan bahwa ternyata dakwah Salafi tidak secara keseluruhan terkonsentrasi dengan aktivitas radikal dan mengarah kepada kekerasan. Salafi di Kota Metro banyak menggunakan jaringan sosial, fasilitas teknologi, dan bergabung dalam Paguyuban untuk berdakwah, berekonomi, dan bersosial. Artikel ini masih terbatas pada skala penelitian di kota Metro, sehingga masih sangat mungkin untuk dilengkapi oleh kajian pada tempat lain dengan skala dan pendekatan yang berbeda. Kata Kunci: salafi, konstruksi sosial-kegamaan, relasi keagamaan, toleransi
Abstrak Tulisan ini membahas pengembangan Bank Sampah Syariah dalam ikhtiar membangun pemberdayaan memajukan ekonomi kreatif studi Bank Sampah Cangkir Hijau di kota Metro Lampung. Pembangunan Bank Sampah dilakukanoleh Komunitas Cangkir Kamisan yang terdiri dari mahasiswa, akademisi, jurnalis, pengusaha selain mengelola sampah menjadi kerajinan kreatif juga berikhtiar mendorong pengembangan bank sampah syariah. Ikhtiar ini dilakukan dengan upaya menerapkan prinsip tabungan (murabahah), bagi hasil (mudharabah) Pendekatan etnografi digunakan untuk melihat perkembangam bank sampah ini dan mendayagunakan pemikiran Pierre Bourdieu tentang intelektual kolektif. Hasil pengelolaa bank sampah yang tengah dikembangkandengan prinsip-prinsip syariah tersebut ternyata bermanfaat untuk membiayai kuliah secara mandiri dan berbagai kegiatan sosial lainnya. Pada konteks inilah pembelajaran tentang Islam dan Pemberdayaan diletakan sebuah pengalaman sosial dan pengembangan ilmu pengetahuan. Kata Kunci:Komunitas Cangkir Kamisan, Bank Sampah Syariah, Ekonomi Kreatif, dan Pemberdayaan, Abstract This study was mainly aimed to discuss the development of Syaria Junk Bank in attempting to build the productivity of creative economy at Junk Bank of Cangkir Hijau, Metro, Lampung. The development was undertaken by Cangkir Kamisan Community consisting of students, academicians ,journalists, and entrepreneurs. Aside from organizing the junk to become creative enterprise, they attempted to urge the development of Syaria Junk Bank. Those attempts were carried out by applying saving (Murabahah) and profit sharing (Mudharabah) principles. Ethnographic approach was used to notice the progress of Junk Bank and to utilize Pierre Bordieu’s thought related to collective intellectuals. It has been noticed that the result of Syaria Junk Bank was beneficial to defray the tuition fee independently and to organize various social activities. In this case, the learning of Islam and empowerment were involved for gaining social experience and expanding science as well. Keywords : Cangkir Kamisan Community, Syaria Junk Bank, Creative Economy, and Empowerment.
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