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LAZISMU AND REMAKING THE MUHAMMADIYAH’S NEW WAY OF PHILANTHROPY

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02 November 2018 21:35 WIB
Dibaca: 57
Penulis : Zakiyuddin Baidhawy

 

 

Abstract
 
 
This study is aimed to analyze the new way of philanthropy by special reference to Lembaga Amil Zakat Infak dan Sadaqah Muhammadiyah (Muhammadiyah Philanthropic Board: hereafter Lazismu); explore the measures taken by Lazismu to promote empowerment and social justice movements by combining charity and entrepreneurship; and understand the motive of the new philanthropy movement initiated by Lazismu. Through the ‘third way’ approach and analysis, this study found that: first, Muhammadiyah, as a non-profit social-religious organization, admits its role as an agent of transformation vis-à-vis the State. Lazismu is able to show its flexibility to adapt to new trends in philanthropy. Lazismu is also able to initiate breakthrough in management of Zakat, Infaq, and Sadaqah and move them beyond charity activities to productive and redistributive activities to promote social justice and equity. Second, Lazismu shows creativity and sophisticated programs exceeding the expectations of muzakki (alms payer), benefactor, and donors. Realization of philanthropy programs developed by Lazismu extends from education development, agriculture development, youth entrepreneurship, and women empowerment, to Masjid based community empowerment. Third, Lazismu combines theology of love, generosity, and voluntarism to produce transformative philanthropy that is successful to alter charity oriented generosity to creative and innovative good deeds.
 
 
 
Introduction
 
Muhammadiyah was born with three identities, namely tajdid (reform), da‘wa amr ma‘rūuf (promoting good), and nahy munkar (preventing evil) movements. Tajdīd movement was inspired by the teachings of Prophet Muhammad on the importance of having a reformist to revitalize religion at every course of history and civilization. The amr ma‘rūf and nahy munkar movement is a commitment to implement the Qur’anic teachings on the responsibility of groups of the umma (community) to promote good and prevent evil in order to attain happiness and welfare. 
 
The vital force of this movement is the al-Mā‘ūn theology. Muhammadiyah manifest the spirit of al-Mā‘ūn in three different grounds of civilization: schooling, healing, and feeding. The first is manifested in the ever growing field of education, the second is shown through the continuous development of healthcare services and healthcare facilities to serve human kind regardless of religion, ethnicity, and culture; and the last one is evident in the development of charity based social services across the country.
The three continue to light the nation with no sign of decline.
 
There are many Muslim and Non-Muslim organizations that follow the steps of Muhammadiyah in building civilization in the three grounds. Muhammadiyah’s reform in the first century through the intellectual enlightenment of the nation (schooling), health care (healing) through “Penolong Kesengsaraan Oemoem” (PKO Hospital), and empowering the poor has become the common belongings of the nation. Other religious movements and civil society also developed the same things of various school models, orphanages, and empowerment of the poor, and health-care agencies.
 
 
 
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