SOAL
UJIAN AKHIR SEMESTER
Tgl Efektif
:
No. Dokumen :
No. Revisi
MATA UJIAN
:
PHILOSOPHY OF MUHAMMADIYAH
HARI / TANGGAL
:
JUMAT, 18 JANUARI 2013
WAKTU
:
14.00
SEMESTER / SKS
:
1 NR / 2
DOSEN
:
Dr. H. Abdul Mu’ti, M.Ed.,
:
IZZA ROHMAN, M. Pd.
TAHUN AKADEMIK
:
2012 / 2013
PROGRAM STUDI
:
PENDIDIKAN BAHASA INGGRIS
SIFAT
:
OPEN BOOK
Questions:
1.
If you have to define the Muhammadiyah in 15 most important keywords closely
associated with in it. What are those keywords?
2.
Which part of the Muhammadiyah’s philosophy, works and initiative do you
personally find most inspiring? Why does inspire you?
3.
Could you please re-elaborate some key points in your group’s paper you have to
presented in the class before?
4.
Could you please re-elaborate some key points in another group’s paper they
presented in the class?
5.
According to you, what are the most decisive developments in the
Muhammadiyah’s history?
Answer
A.
Tauheed (Faith in the unity of Allah)
It is the foundation of the Islamic Faith. It is also the fundamental principle that
guides Muhammadiyah in carrying out its mission. That Allah is One, and He alone
is the Sustainer of the Universe, is a belief rigorously upheld in all efforts towards
enjoining good and forbidding eveil. Yet that Faith which emanates from Tauhid
must be accompanied by continuous benevolent deeds ("Amal Solih"). These
benevolent deeds are those that Islam teaches as exemplified or taught to us by
Prophet Muhammad (pbuh). Muhammadiyah rejects all innovations in religious
worship which do not derive any authority from Rasulullah (pbuh), and rejects all
teachings based on supersition or fantasy. Proper emulation of the devotion,
deeds, character and struggle of Rasulullah (pbuh) can be achieved through a
sincere and serious study of the Qur'an and the Sunnah.
B.
Islamic Movement
From the background of Muhammadiyah establishment, it is obvious that the birth
of Muhammadiyah is indeed inspired, motivated and supported by Qur’anic
teachings, therefore, all movements are not done but merely to realize Islamic
principles. Everything that Muhammadiyah does in the sectors of education and
teaching, social welfare, household, economy, etc. cannot be seperated from the
effort to realize and implement Islamic teachings. The firm attitude of
Muhammadiyah is to present real and concrete Islamic image that can be felt and
enjoyed by all communities as the blessing to the universe (rahmatan lil’alamin).
C.
Dakwah Movement
The basic strategies of Muhammadiyah struggle are Islamic dakwah, that is
invitation to conduct good deeds and abandon the bad ones with society as the
media of its struggle. Muhammadiyah plays its role in Indonesian community by
building various kinds of businesses that can really touch the lives of many people,
such as various kinds of educational institutions starting from kindergartens up to
universities, building many hospitals, orphanages, and so on. All of the businesses
are the forms/manifestations of Islamic dakwah. They are done with one single
objective, that is, to make them as the facilities and the media of Islamic dakwah.
D.
Renewal/Reform Movement
The third characteristic of Persyarikatan Muhammadiyah is as the Renewal
Movement or Reform Movement. Since the very beginning, Muhammadiyah has
positioned itself as one of the organizations that focuses on spreading Islamic
teachings as stated in Alquran and sunah, as well as purifying many people’s
religious practices that obviously violate the Islamic teachings in the forms of
superstition, shirk, or heresy through dakwah movement. As one of the renewal
movements, Muhammadiyah has the same spirit chains started by the great
Ulama, Ibnu Taimiyah, that is, totally fighting against all kinds of Islamic teaching
violations, such as shirk, superstition, and heresy because all of them are parasites
destroying someone’s belief and religious practices. The renewal charateristic in
Muhammadiyah movement is not only limited to the definition of the effort to
purify Islamic teachings from all the violations, but also the effort to do many
kinds of renewals of Islamic practices in the social life, like renewing the
educational system, poor and orphans charity program, al fitr alms and property
alms management, hospital management, Eid prayer practice and qurban practice,
etc. The term renewal can be classified into purification and reformation. In
relation to one of Muhammadiyah characteristics as a renewal movement,
Muhammadiyah can be stated as Purification Movement and Reform Movement.
E.
Purification
As many stated that Muhammadiyah belongs to the group that wants to apply the
authentic and pure Islamic teachings, namely by calling for going back to Al Qur’an
and Sunnah (the sayings and deeds of the Prophet Muhammad). The Islamic
purification has been developed, so this Islamic movement furthrt is able to
perform advanced Islam similar to the spirit of al-ruju’ ila al-Quran wa al-Sunnah
by developing ijtihad (interpretation by careful study of Qur’an).
F.
Health and Social Welfare Sectors
In the field of health social welfare, Muhammadiyah has been developing, so
based on Penolong Kesengsaraan Oemoem (PKO), it can improve the quality
and the advancement of people’s lives especially the poor as the form of
Muhammadiyah dakwah actualization. This sector is very important because
the poor people and wider society are able to feel directly when they need it.
G.
Education
Education is regarede as important thing for this organization. Muhammadiyah
has its own certain specific curriculum that combines both religious and
national curriculum, and also what we call the institutional curriculum. It is a
curriculum that is specifically taught within Muhammadiyah Schools
throughout the nation. With the national curriculum, Muhammadiyah’s schools
are exactly similar to other schools in Indonesia. For the religious subjects,
although Muhammadiyah is an Islamic institution, schools are open to students
of all faiths, not only Muslims. In the eastern part of Indonesia, where the
majority of the population is Christian, schools are open for Christian students.
In some of our schools, the majority of students is Christian and receives a
Christian education taught by Christian teachers. The students are free to
practice Christian worship in the schools. This indicates the commitment of
Muhammadiyah towards tolerance and pluralism in Indonesia.
H.
Same gender outlook
Muhammadiyah has been one of the Islamic organizations that put gender
issues in its movements, and have given education to women since 1912.
Muhammadiyah also set up a special organization, named Aisyiah as the
women’s wing of Muhammadiyah. Muhammadiyah, together with Aisyiah and
other women organizations work very extensively for four major areas in
relation to gender:
1) Domestic violence towards women
2) Mothers’ mortality during delivery
3) Women trafficking
4) Improving the status and representation of women in society and
parliament.
By outlook of the same gender, the followers of Muhammadiyah, especially
women, are proud of on this approvement. According to Muhammadiyah,
there is no difference between both men and women. They all have the same
opportunity when they do the best.
I.
Way of Life
Muhammadiyah considers that the human life is an existence of paradox
nowadays. The advance of science and technology is remarkable coupled with
negative impact such as contaminated environment (pollution) and have these
massive uncontrolled, development of instrumental rationality-that weakened
the natural human instincts, further secularization birth of human life that
causes human being lost balances of religious life. The progress of modern life
that gave birth to post-modern antithesis is also characterized by a tendency of
liberal highlight, anarchists, and values avoiding so they giving the gap to the
possibility
of
anti-religious
(agnostics)
and
the
anti-God
(atheism)
systematically. Democracy, human rights awareness, and the emancipation of
women has also opened the way to more egalitarian life style and justice
widespread, but also have implications beyond the limits of freedom and
selfishness which is too liberal, so that if no frames of solid moral and spiritual
are able to damage the harmony of human relationships.
J.
Philosophy
The goal is to understand and implement Islam as a doctrine and is exemplified
by the Prophet Muhammad, in order to be able to live the life of the world as
long as the will of Islam. Thus the holy teachings of Islam can give a life to the
advancement of Muslims and the Indonesian people in general. “As we know
that according to muhammadiyah, dakwah is “amar ma’ruf nahi Mungkar
which related to QS. Ali Imran:103. To achieve that goal, one of the strategies
of dakwah is cultural. Muhammadiyah focuses from bottom up to change their
behavior and their characters to establish Islamic societies through education,
tabligh, etc. Muhammadiyah was able to realize itself as a tent to
accommodate diverse cultural understanding, religious consciousness, race and
political choices citizens in the wild swirl of nationalities in the face of global
civilization. The Muhammadiyah movement indicated if Dahlan as a liberal
leader who emphasized movement and its religious mission in the interests of
humanity
K.
Modernization
It is imposible for Muhammadiyah to block the present development of science
and technology. On the contrary, Muhammadiyah in this case has positive
thought and view on science and technology because the two elements cannot
be sparated from human beings. Human beings do not get development
without science and technology. The science and the technology are viewed as
given things by God (Allah), so human beings must take the advantages and
make them usefull for better life of society. Modernization in Islam aims to
keep the community pace. Modernization of Muslims is strongly encouraged to
improve progress in various fields. Reform movements of religious thought are
growing and developing not only in Indonesia but also the Middle East or even
in the world. The principle is to maintain the teachings of Islam and reject
rational Mu'tazilite blind imitation.
L.
Culture
Muhammadiyah movement in culture could be seen from literacy, music, and
fashion.
The
information
below
would
explain
the
movement
of
Muhammadiyah in literacy, music, and fashion. Indonesia is a big country that
has a lot of people, and the people used to be illiteracy. By the time goes by
Indonesian
people
are
getting
better
and
better.
Since
entering
Muhammadiyah to Indonesia, the illiteracy people gradually changed into
literacy people. Muhammadiyah also has a role in music. It makes music as one
of the tool to convey the dakwah. Marawisan, salawatan, those are examples
of movements Muhammadiyah in music. But, Muhammadiyah emphasizes that
the lyrics of the music must have meaning to be conveyed to the people, and it
must be religious. Besides that, the costumes also must be honest and in
moslem fashion. The last is muhammadiyah movement in fashion.
Muhammadiyah has its own characteristics, such as men wear blankon,
saroong, and coat. And the women wear the headscarves, kebaya, and
saroong. liberal Muslims refuse to be silent in controversies over religiously
inspired reforms, and there were more of these as Indonesia took an Islamic
turn in the late 1990s. This resurgence had begun in the 1980s under Suharto,
and in the 1990s a new Muslim middle class developed, which had been
educated in pesantrens. Funding from the Middle East, and mosque building,
helped. Dress is a key marker: a majority of women now wear pretty, pastelcoloured headscarves (known in Indonesia as jilbab) though downtown, outside
the Islamic beltways, plenty of women go bareheaded. I saw no niqabs or black
robes: the rarely seen ultra-devout dress in white from head to toe. In
pesantrens and Islamic universities classes are mixed, but with girls on one side,
boys the other. The mainstream organizations favor modest dress and scarves,
but not the face veil. Abdul Muti said: “Women should show their faces, it’s
important for social reactions.”
M.
Science and Politic
Since it was set up, this organization expanded all over Indonesia and it got
more and more followers. Now, Muhammadiyah deals not only with religious
movement but also education and social activities by setting up some
educational instituitions from elementary schools to universities. Many experts,
and brasses graduated from Muhammadiyah University. So, Muhammadiyah
has great contribution in the field of science and politic in Indonesia.
Muhammadiyah has taken part in education and politic. Many leader and
scientist are from Muhammadiyah.
N.
Amar Ma’ruh Nahi Munkar
It is the spirit of Muhammadiyah underlying all the movements to save, to
make peace, and to improve the welfare of the people from the earth to
hereafter. Muhammadiyah tries as according to its khittah: the mission is amar
ma'ruf nahi mungkar in really meaning and proportion, Muhammadiyah must
be able to prove theoretically conception, operationally and in real, that Islam
teaching can arrange the public in Republic of Indonesia which based on Five
Principles and Undang Undang Dasar 1945, becoming prosperous and fair
people, happy, material and spiritual blessed by Allah SWT.
O.
Akhlaqh ( Attitude)
Akhlaqh is a quality of soul which stimulates the emergence of good or bad
deeds spontaneously. The good is called akhlaq mahmudah (morally
praiseworthy) and the bad is called akhlaq madhmumah (morally
blameworthy). Akhlaq mahmudah is an important aspects in building the
individual characater. Thus, Islamic ethics basically consist in a moral attitude
towards Allah, individuals, family, society and environment.
2.
Which part of the Muhammadiyah’s philosophy works and initiative do you
personally find most inspiring? Why does inspire you?
Philosophy of Muhammadiyah is the subject that could not separated in
Uhamka University policy. It is an important subject especially for post graduate
of English department. From this subject, the students know many islamic
idioms in English because this suject is delivered by the skillfull lecturers like
Mr. Abdul Mukti and Mr. Izza Rohman. The subject is not only taught in English
but also talk about the organization of Muhammadiyah, ideology of Islam and
practical knowledge of Islam based on Qur’an and Hadits. Moreover, this
subject also give the education orientation to people. It also give students
opportunity to learn Islam more and more, read the book of background of
Muhammadiyah organization and so on. Frankly I am personally inspired by this
subject when at the first time of the lecture, the lecturer (Mr. Abdul Mukti) was
asked all students in my class to watch the film “Sang Pencerah” which told the
history of KH. Ahmad Dahlan. I was delighted to see the film because from this
film, I knew much about the history of Muhammadiyah from the begining and
KH Ahmad Dahlan as a personal and formal as well. Muhammad Dahlan as a
founding of Muhammadiyah devoted the remainder of his life to the
Muhammadiyah cause, until his death in 1923. His personal’s attitude and the
way of KH Ahmad dahlan behaved inspired the followers including me. It
advocated 'new ijtihad' - individual interpretation of Qur'an and sunnah, as
opposed to 'taqlid' - the acceptance of the traditional interpretations
propounded by the ulama. Knowing the organization committee structure
reflects its spheres of activity, and these include, notably: ethics and Islamic
law, women's affairs, youth organization, education, evangelism and religious
festivals, social welfare and health care, organizational finances and
administration of property. Nowadays, From the basic concern is to purify the
tauhid through da’wah. The target of Dawah is Muslim or non Muslim. In order
to purify, authentic and pure Islamic teachings, namely by calling for going back
to Al Qur’an and Sunnah (the sayings and deeds of the Prophet Muhammad).
The Islamic purification has been developed, so this Islamic movement further
is able to perform advanced Islam similar to the spirit of al-ruju’ ila al-Quran wa
al-Sunnah by developing ijtihad (interpretation by careful study of Qur’an).
3.
Could you please re-elaborate some key points in your group’s paper you
have to presented in the class before?
To re-elaborate some keypoints of my group presentation that was
entitled the role of Muhammadiyah in the field of social development and
humanitarian services. According to my group Muhammadiyah is an Islamic
movement that has responsibility to spread Islam and amar makruf nahi
munkar in the field of social life. One of the important ideas of Muhammadiyah
is its principles of real action. It said that it is much better to put the principle of
Islam in action rather than just being read and being preached.
KH. Ahmad Dahlan’s views quoting certain verses of the Qur'an, he
commented that however good the program might be, it would not achieve
any purpose unless it was put into practice. It is needed not only claiming
ourselves as Muslim, but also doing all things that had been commended by
Allah in Al Quran and Muhammad in As sunnah. Furthermore, Mas Mansur
explained that consistency between theory and practice, another important
aspect of iman, should become the individual ethic of every single Muslim.
Ahmad Dahlan and the Ulama: Ahmad Dahlan considered that the changes in
social life are one of the responsibilities of muslim leaders and ulama. Ahmad
Dahlan, the founder of Muhammadiyah, and all the leaders of it as well
concerned in the condition of social life that bring them into an action.
We further stated in the presentation that Muhammadiyah as one of
Islamic organizations, concerns about the humanitarian services, both in the
field of education and social life. In education, Muhammadiyah has been
developed many schools, such as kindergartens, elementary schools, junior
high school, senior high school, universities (e.g. UHAMKA), and some other
higher institutions. In social life, Muhammadiyah has been developing some
health institutions such as hospitals, clinics, etc. It also has some orphanages
for children who have neither parents nor family. Furthermore, it also has some
rehabilitation centers in some countries in Indonesia.
In Muhammadiyah, there is a unit named PKU (Penolong Kesengsaraan
Umum). Firstly, it is established apart from Muhammadiyah in1918 by some
Muhammadiyah leaders to encounter the victims of Kelud mountain eruption.
Then, PKU as an independent organization continued in helping the poor and
orphanage in Yogyakarta. Finally, it was officially stated as one of the units in
Muhammadiyah organization in 1921. In 1922, it established the first
orphanage and in 1926 it established clinic that followed by other clinics in
Surabaya, Malang and Solo.
As one of important units in Muhammadiyah, PKO has some vital roles,
they are:
a. Developing capability
b. Organizing waqf, infaq, and charity
c. Improving administration system, concerning the poor
d. Improving capacity, competitiveness and social empowerment, and
e. Helping action toward the social life.
Today, Muhammadiyah has been establishing a number of educational
institution and public services; 500 hospitals and clinics, 15.000 schools, 350
orphanages, thousands of mosques and community groups.
In every effort that we made, there should be some problems to be
faced. Dealing with social services, Muhammadiyah faces some problems; the
quality is late compared to the spectacular quantity, so it lose in competition in
some extents and the quality development of education is not equal.
Likewise, Muhammadiyah has some weaknesses of Muhammadiyahin
the field of humanitarian services; it is not able to show the competitiveness in
national and it does not undergo innovative process equally and significantly.
In short, Muhammadiyah believed that the basic principle of iman and
ibadah is the implementation of the belief and Islamic ideas. Therefore, it
requires a real action in our daily life. Moreover, Muhammadiyah stated that as
a true faith, the meaning of Islam becomes complete only in real actions.
According to Jainuri, Muhammadiyah saw Islam as practical, not theoretical –
not an abstract doctrinal truth but reflexive apprehension of this truth. The
implementation of Islamic teachings was the ultimate goal of a real meaning of
Islam, and therefore it became a standard in measuring the commitment of
mumin or muslim. The movement’s declaration to commit to work for human
peace and the welfare of people through concrete efforts was the principal
strategy of the movement in solving the social problems of the day. It believed
that the regious reform must be reflected in observable behavior. Therefore,
when one speaks about the reformist ideas of the muhammadiyah, one is not
referring to an abstract theological debate but rather to an effort at
implementing in individual a particular religious ethos, which was directed to
real action.
4.
Could you please re-elaborate some key points in another group’s paper they
presented in the class?
To re-elaborate some key points in another group’s paper my
colleague’s group presented in the class were entitled Dawah Kultural of
Muhammadiyah. According to my colleagues’ presentation that Dawah is a
way to convey something particular religion of Islam. Muhammadiyah as a
missionary in social and education plays an important role in the community.
Muhammadiyah had always been regarded as a movement of reformers and
modern organization prominent in the social and religious mission of
education. Therefore many social institutions were established, such as schools,
hospitals, and some others social fields.
In doing Dawah, still stated in this group, Muhammadiyah sometimes
include the cultural approach. They also explained the characteristic of Cultural
Dakwah: dynamic, creative, and innovative. Characteristic of this cultural
mission ever practiced the Prophet Muhammad, when treating Tsumamah bin
Utsal, chief tribe of Banu Hanifa. The creative and cultural innovativation in
preaching is also done by KH Ahmad Dahlan, by establishing educational
institutions, hospital, nursing home and some other things.
There are many ways for Muhammadiyah for Dakwah to bring Muslim
to be great Muslim and the development of human resources, poverty
alleviation,
combating
ignorance
and
backwardness,
and
liberation.
Muhammadiyah had been doing this activity for many years. Therefore as the
time change, Muhammadiyah has designed many ways of doing Dakwah: art
tradition can be a good way of conveying the message of Islam is peace, not
boring and at the same time it is also entertaining for people. In another
dimension, through the performing art traditions, cultural “akulturasi”
contribute culturally and the nature of Islam as a religion to empower
rahmatan lil’alamin. Islam is a religion of peace and safety spreader, mercy for
the universe. Propagation Muhammadiyah in the context of local culture
means finding forms of understanding and a more emphatic effort in
appreciating cultural community being targeted Dakwah that will be actualized
Islamic missionary movement in the cultural reality of Indonesia society
proceeds continuously and thus affect the values of Islam, framing, and cultural
forms the Islamic. The propagation through a multimedia missionary activity
was done by using various forms of information and communication technology
as a conduit or vehicles for the achievement of mission objectives. Propagation
through multimedia can be through printing, electronic media, virtual or
internet media. The agenda needs to be done Muhammadiyah concerning
aspect of perception or insight, aspects of human resources, and institution, as
well as aspects of the activity/program.
5.
According to you, what are the most decisive developments in the
Muhammadiyah’s history?
According
to
me,
the
most
decisive
developments
in
the
Muhammadiyah’s history is about its the most exciting stage in the life of
Muhammadiyah movement during the chief of Muhammadiyah supervused by
KH AR Fakhrudin. He had a great chance to contribute life characteristic of
nuances in Muhammadiyah movement leadership and life. In that period
through his leadership in national level, region, district, branch or subsection
which might be done intensively and fully. Even he often came to religious
teaching in limited forums in the circle of Muhammadiyah big family such as
woman communities, Aisyiyah, Nasyi’atul ‘Aisyiyah, youth, intellectual,
teachers and many other activities. He was the symbol and sign of
Muhammadiyah leadership, he became type of Muhammadiyah personality
development and central figure who resigned from pyramid top of organization
sincerely and willingly. He had transformed into the trademark of the nearest
Islamic organization in Indonesia. All of this, directly or indirectly may influence
within the life of organization. Supported by almost all of his works which most
of them were directed to oranization family readers, such as Pedoman
Muballigh Muhammadiyah manual, Pedoman Anggota Muhammadiyah,
Muhammadiyah personality, Muhammadiyah leader, and other works. A.R.
Fakhruddin can be also grouped into personality that lives based on
enlightment and has tasawuf characteristics and becomes one of the top
figures and leader in Muhammadiyah organization community who experiences
and has Sufi spiritual life. Hisleadershipfor 22 years was not short, and this
brought his name to the top of popularity, not only in the circle of
Muhammadiyah, but also in the national stage and Indonesian society. It is fine
to be said that A.R. Fakhruddin is the asset of Indonesia. All of this time was
given to enlarge Muhammadiyah. To become a good leader, in accordance to
A.R. Fakhruddin is the leader who experiences how the life of community in the
real life, how the suffer and poor society in the low level and how the difficulty
of doing religious proselytizing and moving the organization in the level of
subsection which is very far from the city, that lack of media and facilities. All of
the pain, difficulties, and ups and downs of somebody working in the basis level
may give precious experience and create someone to be wiser in taking the
policy and lead the community. A.R. Fakhruddin had obsession to continuously
traind the leaders and leader candidates as well as doing the cadres, so that
Muhammadiyah later delivers and has leaders who understand about Islam,
fully comprehend Islamic teaching, understand basic and ambition of
Muhammadiyah, comprehend and understand the suffering and dhu’afa
people (those who are weak and powerless). A.R. Fakhruddin wished for
Muhammadiyah leaders who have great attitude, wise, and skilful in taking
every decision, tawadhu’ in every steps and actions, simple in life, friendly and
close to the people when facing people from any classes they are from. A.R.
Fakhruddin had ambision that Muhammadiyah leaders are those who has wide
sight, see further ahead, creative in solving every problems, dynamic and
innovative as what has been given by Rosulullah SAW as the example.A.R.
Fakhruddin obsession was not redundant, because all of them had been given
example from him. He is the example of life characteristic of Muhammadiyah
who is sincere and restless.
The last nut not least, the writer have opinion that in KH. R.A.Fakhrudiin era is
most decisive developments in the Muhammadiyah’s history because his era is
the transition after the time of the great founder of Muhammadiyah; KH.
Ahmad Dahlan. What KH. Ahmad Dahlan delivered before his death:
“AKU TITIPKAN MUHAMMADIYAH KEPADAMU
HIDUP-HIDUPILAH MUHAMADIYAH
JANGAN MENCARI PENGHIDUPAN DI MUHAMMADIYAH”
-----------------------ooooooo--------------------------------