ABSTRAKArtikel ini membahas dinamika Hadis di sebuah organisasi Islam untuk mengetahui; a) Bagaimana konsep Hadis dimaknai dan ditetapkan batasan-batasan epistemologinya oleh sekelompok ulama yang sekaligus sebagai unsur ideologi organisasi; b) Apakah konsekuensi yang terjadi ketika sebuah organisasi Islam memberikan keputusan mengenai status Hadis terhadap ijtihad kolektif di dalam organisasi. Secara khusus, penulis menggunakan pendekatan historis-sosiologis untuk memahami konsep Hadis dalam pandangan Muslim Indonesia, dengan studi kasus Muhammadiyah. Artikel ini menghasilkan kesimpulan bahwa: a) konseptualisasi Hadis di Muhammadiyah dilakukan melalui ijtihad Jama'iy (kolektif) yang direpresentasikan oleh Majelis Tarjih.; b) Proses verifikasi dan otentifikasi Hadis yang dilakukan oleh Muhammadiyah menimbulkan dinamika organisasi dengan kecenderungan adanya dominasi otoritas struktural terhadap dinamika intelektual di tingkat akar rumput (kultural).

Purpose of the study:This article aims to examine critically the roles of Muhammadiyah as one of the largest Islamic civil organizations in Indonesia in interpreting and praticing Islamic normative values, especially with regard to the empowerment of civil society after the fall of President Suharto’s New Order political regime in 1998. Methodology:This study applies qualitative approach and descriptive analysis that aims to critically describe the roles of Muhammdiyah through its department of Majelis Pemberdayaan Masyarakat (abbreviated as: MPM) in interpreting and practicing Islamic values in the relation of civil society empowerment in the post Soeharto’s New Order regime era. Data is gathered from observation, interview with the MPM leaders, and document analysis. Other previous studies which are also included as the main sources of the study are conducted by Prijono (1996) and Harmsen (2008). Main Findings and Novelty:The analysis produces some important findings: first, some of normative doctrines of Islam on the issue of society empowerment are reinterpreted. The resulted interpretation is different from classical interpretation and interpretive experiences in other Muslim world. The new interpretation focuses on Sūrah al-Māʿūn of the Qur’an (and some other related verses) and uses such interpretation as a theological ground and spirit for implementing societal empowerment visions and works. Second, the empowerment roles of Muhammadiyah through the Council (i.e. MPM) affirms the theory of civil society in Indonesia, which becomes a strategic partner of the government, whose development program fails engender social welfare and prosperity. Applications of this study: This study can be useful formanyinterdiscipliner area such civil society, civil empowerment, sociology, and Islamic Studies.

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This article aims to analyze how waqf -a non-profit institution- is managed for profit orientation by one of the waqf agencies, namely Muhammadiyah Indonesia, which represents an entity of the Muslim community. A qualitative and quantitative approach was applied in primary data collection from two waqf information management systems belonging to Muhammadiyah (SIMAM) and the Indonesian Ministry of Religious Affairs (SIWAK), also an interview with the waqf manager of Muhammadiyah. There are the following conclusions after calculating the economic valuation of waqf land properties and their governance by one of Muhammadiyah's educational institutions, namely Muhammadiyah Boarding School. First, the potential of waqf land managed by Muhammadiyah in Yogyakarta can be seen from its economic valuation, approximately IDR 916.7 billion. Second, the Muhammadiyah waqf intensification carried out by its social business units in various socio-economic sectors creates benefits whose impact is not only limited to the scope of the social business itself but also extends to the entire Muslim community and becomes an intermediary of realizing socio-economic autonomy of this faith-based organization. Third, the Muhammadiyah waqf intensification impacts not only the sustainability of the waqf assets & properties but also the sustainability of Muhammadiyah and the Muslim community.

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