Da’wah Based Sosial Entrepreneurship a Field Study on the Tidore Muslim Community

Electronic Journal of Education, Social Economics and Technology Vol. 6, No. 2, (2025), pp. 1~6, Article ID: 1294 ISSN 2723-6250 (online) DOI: https://doi.org/10.33122/ejeset.v6i2.1294 Research Article Da’wah Based Sosial Entrepreneurship a Field Study on the Tidore Muslim Community Abdurrahman Hi. Usman*, Bahtiar, Isbat, Bayanudin Sudin, Rifal Salasa, Muhammad Yunus Postgraduate Program, IAIN Ternate, Maluku Utara, 97727, Indonesia *Corresponding Author: | Phone: +6281340137313 ABSTRACT This research aims to analyze the practice of da'wah-based social entrepreneurship in the Muslim community of Tidore, including its forms of implementation, the integration of da'wah with economic activities, and its impact on the economic empowerment of the community. This research uses a qualitative approach with a field study method thru observation, in-depth interviews, and documentation of religious figures, business owners, and community members. The research results show that social entrepreneurship based on da'wah in Tidore is realized thru community-based micro-enterprises managed collectively by the congregation, such as halal food businesses and basic necessities kiosks. Da'wah integration is carried out thru the model of exemplary da'wah (da'wah bil-hal), where the values of honesty, trustworthiness, and justice are directly implemented in business practices. The impact is evident in increased economic independence, strengthened social solidarity, and the growth of Islamic economic ethics within the community. This research confirms that social entrepreneurship based on da'wah has the potential to become a contextual and sustainable model for empowering the community's economy. Keywords: Entrepreneurship; Da'wah; Economic Empowerment; Community; Muslim Community; Tidore 1. INTRODUCTION Social entrepreneurship is an entrepreneurial approach that focuses not only on achieving economic profit but also on creating sustainable social value for society (Darliani & Wirda, 2025). This entrepreneurship model is presented as a response to various socio-economic issues, such as poverty, limited job opportunities, and low economic independence among the community. Thru a balance between economic mission and social responsibility, social entrepreneurship seeks to make business activities a means of empowerment, welfare improvement, and just social transformation (Margianto, 2025). In the Indonesian context, particularly within the Muslim community, social entrepreneurship holds very strong relevance (Vania & Anwar, 2022) As a country with a Muslim majority, Indonesia possesses significant social and cultural capital in the form of Islamic values such as brotherhood, mutual cooperation (helping one another), justice, and compassion for others. These values align with the fundamental principles of social entrepreneurship, which prioritize community well-being as the primary goal (Matondang et al., 2025) Therefore, social entrepreneurship has the potential to become a strategic instrument in empowering the community's economy if developed in an integrated manner with Islamic teachings and values (Fittria, 2018). Furthermore, the integration of social entrepreneurship with Islamic preaching gives rise to a preaching approach that is not only normative and verbal, but also practical and contextual. (Listyadewi et al., 2022) Dakwah is no longer understood solely as the activity of conveying religious messages thru the pulpit or religious gatherings, but also as a real effort to address the life problems of the community, particularly in the economic and social fields. Thru social entrepreneurship based on da'wah, Islamic values can be internalized in honest, ethical, beneficial business practices that favor vulnerable groups in society (Aziz et al., 2025). This condition indicates a gap between the socio-religious strength possessed by the community and the economic reality they face in their daily lives. On the one hand, the Muslim community of Tidore possesses strong social capital in the form of close-knit communal solidarity, high intensity of religious interaction, and the central role of religious figures in shaping the social attitudes and behavior of the community. This social capital is reflected in the high level of community participation in religious activities, the culture of mutual cooperation, and collective trust in the Islamic values that are shared. However, on the other hand, this socio-religious strength has not been fully utilized as a basis for developing organized and sustainable economic activities. In addition, the Muslim community of Tidore also possesses potential for local wisdom and diverse economic resources, sourced from home-based micro-enterprises, the maritime sector, and traditional economic activities that have been passed Page 1 of 6 Usman et al. Electronic Journal of Education, Social Economic and Technology, Vol. 6, No. 2, (2025), pp.1~6, Article ID: 1294 down thru generations. This potential can actually be developed into social entrepreneurship activities that are not only income-oriented but also create social benefits for the wider community. However, management limitations, a lack of integration between religious values and business practices, and the absence of a structured social entrepreneurship model have prevented this potential from having a significant economic impact on community well-being. In this context, collaboration between da'wah activities and productive, socially-oriented business activities becomes important for strengthening the function of da'wah in community life. Integrated da'wah with social entrepreneurship allows for the internalization of Islamic values, such as honesty, hard work, trustworthiness, and social concern, into daily economic practices. Thus, da'wah not only serves as a medium for normatively conveying religious teachings, but also as a means of fostering economic independence, strengthening work ethic, and sustainably improving community welfare. Although there have been many studies on social entrepreneurship and da'wah, most of the existing research still focuses on conceptual approaches, normative studies, or case studies of formal institutions such as pesantren, zakat institutions, and national-scale da'wah organizations. These studies generally position social entrepreneurship as a supporting instrument for proselytization or as an independent economic activity, without deeply examining how the integration of proselytization values and social entrepreneurship practices occurs in the lives of Muslim communities at the local level. As a result, empirical understanding of the dynamics, mechanisms, and processes of internalizing da'wah values in social entrepreneurship practices within grassroots communities is still relatively limited. Additionally, research on social entrepreneurship based on da'wah in Indonesia tends to be concentrated in the Java and Sumatra regions, which have relatively more e (...truncated)