Muslim communities in the Hindu-majority area of Bali have existed since the 15th century. Since that period, the interdependence between the two religious communities has been something inevitable. This study aims to enrich the treasures of the interdependence discourse that exists between Muslims and Hindus in Bali. It tries to trace the history and early development of Islam in Bali, the relation pattern between Muslims and Hindus, and local wisdom influencing the interdependence in Bali. Data for this study were obtained through observations and interviews with key figures in Klungkung, Bali. After profound analysis, the writer concludes that the emergence of Islam in Bali occurred when Dalem Ketut Ngelesir (1380-1460) visited Majapahit during the vassal royal conference in early 1380 and brought 40 Muslim escorts. This period also marked the early Hindus-Muslim relationship in Bali with Klungkung as the first area with the Muslim community. Later, the relationship between Hindus and Muslims was maintained in the four consecutive periods: kingdom, colonization, post-independence, and the present. Among the local wisdom that has influenced the interdependence and integration between the two religious communities are megibung, ngejot, and religious activities such as the birth of Prophet Muhammad SAW., Nyepi, odalan, takbiran, and Eid al-Fitr.

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Pawnshop’s motto is to solve the problem without any problems that should be upheld as a form of social interaction in the field of Muamalah.But the reality in the society,mortgageis at issue by priests of Islamic sects because that is opposed the concept of Islam that has been previously codified. On the other hand, some scholars of Islam say that Mortgagor(Murtahin)have no right to exploit and use thegoodsthat pawned, and on the other handthere is the process of massive poverty in the society, especially forPledgor (Rohin). Therefore, the middle ground in this issue is the changing mindset of the public in understanding the meaning and the purpose ofmortgage and reformulate that utilization in accordance with Islamic law

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Productive zakat is one of the solutions in improving human resources, not only in terms of welfaring the poor but also professionalizing Amil Zakat (zakat manager). Surely this goal requires other devices to support the creation of human resources improvement. One of the supporting devices is the creation of productive zakat principles. Among the principles of productive zakat that must be prioritized are the following: Principles of Professionalism and Accountability, Principles of Empowerment, Principles of Benefit, Principles of Sustainability, Principles of Jurisprudence. The purpose of the management of productive zakat is to increase public awareness and increase the function and role of religious pranata in an effort to realize the welfare of social justice society, as well as increasing the use and use of zakat and transforming the consumptive society into a productive society.