<![CDATA[Efforts to mobilize community participation in waste management often involve establishing "waste banks" in various locations. However, many of these initiatives fail to incorporate a religious dimension, even though religion is believed to be a powerful motivator and a source of life balance. The "Waste Shadaqah" (waste-as-charity) movement in Brajan, Tamantirto, Kasihan, Bantul, integrates religious values into its activities, drawing upon Quranic verses and Hadith. This study employs the "Living Quran and Hadith" approach to examine how the community receives and interprets the specific Quranic verses and Hadith utilized. It also applies Berger and Luckman’s social construction theory to analyze the formation of the movement's social reality through the processes of externalization, objectification, and internalization. Furthermore, the phenomenon is analyzed using phenomenological theory to explain the elements of disseminated knowledge, the meanings formed, and the nature of the communication taking place. A qualitative method with a descriptive-interpretative approach was used, involving participant interviews and field observations. The findings reveal that the Brajan community’s reception of the Quran and Hadith manifests in both exegetical and functional forms. From a phenomenological perspective, this reception of the Quran and Hadith evolves into knowledge that is disseminated and structured within a sociological framework. The waste shadaqah initiative is viewed as a solution for maintaining cleanliness and as a medium for ta’awun (mutual assistance) among residents; this shared meaning is what sustains the movement. Professional management and the continuous communication of routine reports to residents indicate ongoing interaction. In terms of social construction, externalization occurred when Ananto conceived the idea of developing the waste shadaqah initiative. Objectification took place as he socialized the concept through religious study groups, community deliberations, neighborhood association (RT) meetings, night watch (ronda) activities, and informal forums, eventually establishing the movement and garnering resident support. Internalization occurs once the "waste shadaqah" (waste-as-charity) movement is underway and has become a community reality, eliciting varied public responses. This research demonstrates that religious factors can mobilize the community to engage and actively participate in efforts to address waste-related issues. It also shows that effective waste management can serve as a solution to social inequality within the community.]]>
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