Welfare in Islam must be balanced between the individual dimensions of socialmaterial and spiritual which bring the culprit to the Saadah fi daarayni with a measure of maqashid sayriah. Welfare is actually a life goal, so a lot of effort must be made to achieve it, one of the efforts that must be made in realizing a prosperity is to establish a Muhammadiyah-owned charity, especially in Ponorogo. The charity of the Muhammadiyah effort is a manifestation of the spirit of amar ma'ruf nahi munkar which aims to free the public from ignorance and poverty. As it is known that, poverty in Ponorogo although improving, but from year to year, it always experiences fluctuations in which this decline occurred in 2015, and in 2016 reached 0.16 percent. So from this background researchers conduct research on the role of the Muhammadiyah business in improving the welfare of the Ponorogo community. The purpose of this study was to find out the role of Surya Mart as Muhammadiyah Charity Business in improving the welfare of the community, as well as knowing the constraints of the Muhammadiyah charity effort in improving the welfare. This study uses Qualitative methods, with three data collection techniques, there are interviews with 7 speakers related to PDM and Surya Mart, observation and documentation. Data used in the form of primary and secondary data. While the data analysis technique uses Mils and Hubberman's approach which includes data collection, data reduction, data display and drawing conclusions. The results of this study explain that the role of Muhammadiyah Charity in the welfare of the Ponorogo community is evidenced by the establishment of several important institutions in the community, including mosques (Hifdzu Diin), 7 schools and universities (Hifdzu Aql), cooperatives, BMTs, 13 supermarkets with 44 partnership (Hifdzu Maal and Hifdzu Nafs) . The role of Surya Mart as a charity of the Muhammadiyah effort to Hifdzu Diin is with the existence of Islamic services, studies and da'wah in the framework of worship services such as prayer, zakat and sodaqoh. Whereas the implenetration of Hifdzu Nafs is on the participation of BPJS in employment and safety, salary and non-salary benefits and keeping goods sold in good condition and lawful. The material welfare of Hifdzu Maal is to absorb goods from MSMEs, partnership programs, low prices, employee salaries, and zakat infaq and sodaqoh (ZIS). Whereas Hifdzu Aql is by holding recitations and da'wah, open to new ideas and creativity of employees, keeping the goods sold halal. There are obstacles to Hifdzu Maal, such as in terms of packing, appearance, taste, etc. The solution for this is to provide education to the prosecutors in the vi form of warnings and warnings. Another problem is that the partner's impatience for the advantages and constraints of a less strategic place. So the solution is to provide rigorous training and sorting of partner forgings. Regarding the low-priced program, in fact there is no problem. Regarding Hifdzu Aql, there is still negligence by the organizers in holding events, so the solution is in the form of an individual approach to divisions. Moreover, there is still impatience and the haste of the ideas in realizing it. While in Hifdzu in and Hifdzu Nafs there are generally no obstacles. From the purpose of the study, the researchers hope that this research will benefit academics, such as a reference for researchers on welfare in the Maqashid Shariah benchmark, and it is hoped that further research will be able to present Maqashid as a whole and in broader benchmarks of this research. Key Note: kesejahteraan, Maqashid Syariah, Amal Usaha Muhammadiyah