Advantages of the Muhammadiyah Education System
Muhbib Abdul Wahab
Postgraduate Lecturer at FITK UIN Syarif Hidayatullah Jakarta and Deputy Chairman I of the PP Muhammadiyah Islamic Boarding School Development Institute
Prologue
Why has Muhammadiyah been able to survive shining on the country and across the ages for more than a century (now 111 years old, founded on 18 November 1912)? What is the secret key behind Muhammadiyah's mental and moral resilience so that in the last 10 years it has become the richest, increasingly progressive, progressive and global social organization as the most modern social organization?
This question is often asked by a number of groups because many socio-religious organizations and political organizations have disappeared from the vortex of history, even died or been disbanded, such as: HTI (Hizbut Tahrir Indonesia) or FPI (Islamic Defenders Front), Masyumi Party, PMB (Sun Nation Party) , Prosperous Peace Party, and so on. Many social movements are no longer active or have stopped moving because they ran out of "gas" in the middle of the road or because they did not receive a "share of the development cake" from the government.
Alhamdulillah, Muhammadiyah continues to shine and illuminate the archipelago and the universe, because Muhammadiyah was founded as a preaching movement of amar ma'ruf nahi munkar which carries a noble vision, namely realizing Islam rahmatan lil 'alamin. As a social and religious movement, Muhammadiyah tirelessly continues to actualize its mission and noble goals: to create an Islamic society that is truly in accordance with the values originating from the Koran and the Sunnah as-sahihah.
The existence and contribution of Muhammadiyah has truly been felt by citizens of the nation and the world. Muhammadiyah has dedicated itself to various fields of charity, especially education, long before the Republic of Indonesia was founded. Meanwhile, Muhammadiyah's internationalization agenda is not only to make this organization more global, especially with its educational charities which are already established and operating abroad, such as: UMAM in Malaysia, TK ABA in Egypt, and Muhammadiyah Australia College in Melton, but also to create a spirit Muhammadiyah's educational social jihad colors its education system which is captivating and spread throughout the country.
Charitable Ethos
Muhammadiyah is known to have a charitable ethos in building a progressive movement, namely: "Less talking (discourse), more work". For Muhammadiyah, business deeds and services that are useful and beneficial for the people, nation and humanity are the soul, spirit and orientation of the movement. Muhammadiyah does not cultivate a culture of "selling slogans" such as the Republic of Indonesia being fixed in price or feeling that it is the most tolerant and the most Pancasila, even though in reality it is quite the opposite. Muhammadiyah is present in the lives of the people and nation with real evidence of service, not just "discourse" without real contribution.
In the field of educational services, the latest data shows that Muhammadiyah now has 172 PTMA (Muhammadiyah-Aisyiyah Colleges, 85 of which are in the form of universities, and the rest are in the form of institutes, high schools) and 9 PTA (Aisyah Colleges). In fact, the first women's organization to initiate the establishment of higher education was Aisyiyah. Apart from that, Muhammadiyah also manages 20,233 pre-school education units, 1,432 elementary schools, 1,385 MI, 246 SMP, 578 MTs, 535 SMA, 218 MA, 616 SMK, 50 SLB, 440 Islamic boarding schools, 324 Madrasah Diniyah Takmiliyah, 1,031 TPQ, and 109 PKBM. All AUM (Muhammadiyah Charities) in the field of education show Muhammadiyah's strong commitment to educating and brightening the future of the people and nation.
All of this AUM is spread throughout the archipelago. In fact, in Muslim minority areas, such as Papua, NTT and North Sulawesi, Muhammadiyah is at the forefront in serving the educational needs of the community. In Papua and NTT, the majority of students at PTM (reaching 65-80%), such as at Muhammadiyah University of Education Sorong, Muhammadiyah University Sorong, Muhammadiyah University Manado, and Muhammadiyah University Kupang (NTT) are non-Muslim (Christian, Catholic, Hindu, Buddhist, Confucian), so that based on these social facts the term Krismuha (Christian Muhammadiyah) emerged.
The ethos of charity and ta'awun (collaborating) to serve public, national and humanitarian issues cannot be separated from the religious spirit taught by the founder of Muhammadiyah: "Live Muhammadiyah. But don't look for life in Muhammadiyah." This means that Muhammadiyah must be protected, cared for, and continue to be raised with an ethos of benevolent and social humanity. Muhammadiyah must not be undermined by opportunistic elements who prioritize personal interests by using Muhammadiyah as a "vehicle and stepping stone" in enriching themselves or pursuing a solo career, rather than developing Muhammadiyah.
In this context, the administrators and members of the association have the right to live and continue to progress in managing AUM, but it is not elegant if their active orientation in Muhammadiyah becomes a "parasite and disease" for the progress of Muhammadiyah. Living Muhammadiyah requires us to be individuals who are finished with ourselves, so that a culture of opportunism does not grow in muhammadiyah. Bermuhammadiyah is sowing seeds, spreading donations, saving good deeds in order to fastabiqul khairat for the sake of happiness in this world and the hereafter.
Al-Ma'un's Theology as the Spirit of Muhammadiyah Education
Al-Ma'un theology is an innovative methodology in learning the Koran developed by KH. Ahmad Dahlan for his students. Al-Ma'mun's theology is also a model and spirit of a progressive Islamic movement. Because it is believed to be true and effective in sowing and growing AUM, especially the education, methodology, model and spirit of the movement inherited by KH. Ahmad Dahlan is named after the theology of al-Ma'un.
In practice, al-Ma'un's theology requires the integration of thought movements and the practice of social change in humanity towards the progress of civilization. The Qur'aniyyah verses must be read, combined and implemented contextually with the kawniyyah and ijtima'iyyah (universe and social) verses. So, progressive Islam can be transformed in the process towards a progressive Indonesia if it is supported by a movement of thought and civilization (movement of ideas, development of knowledge, research and innovation) and combined with real charitable movements through effective institutional empowerment and humanist social charity.
Islam is progressive, as inspired by KH's methodology of social understanding and interpretation. Ahmad Dahlan regarding al-Ma'un's letter, reflects the importance of transformation from a dogmatic and indoctrinary understanding to a critical-transformative and contextual understanding of Islamic teachings. Thus, theologically progressive Islam requires the integration of two models of criticism at once, namely text criticism and context criticism (social reality) by always responding to developments in science, technology and social needs that have social relevance to the community.
Muhammadiyah has reformed the education system from traditional to modern based on al-Ma'un theology. Establishment of al-Qismu al-Arqa by KH. Ahmad Dahlan in Yogyakarta in 1918, which later transformed into Madrasah Mu'allimin and Mu'allimat, is an Islamic education model designed to be system-based, oriented towards the cadre formation of ulama, zu'ama (leaders) and future educators. The superiority of the Muhammadiyah education system inherited by KH. Ahmad Dahlan does not rely on the power of figures, but optimizes modern systems and management.
The Muhammadiyah education system is oriented towards the formation of superior personalities, moral integrity, leadership competence, and the development of social skills. Through its schooling and education system, Muhammadiyah has produced many cadres to become national leaders. For KH. Ahmad Dahlan, the Muhammadiyah education system is designed to produce intelligent ulama and intelligent ulama; and both (intellectuals and ulama) must be progressive, broad-minded, think strategically and futuristically, able to respond to problems and changing times.
The actualization of al-Ma'un's theology in the Muhammadiyah education system is realized in the form of providing educational services to the nation's citizens without discrimination. With the Islamic spirit of rahmatan lil 'alamin, the Muhammadiyah education system is driven to contribute to inheriting a legacy of civilization and humanitarian works that are beneficial to the people and nation, not only in Indonesia, but also abroad (abroad).
Al-Ma'un's theology has inspired Muhammadiyah to develop the teachings of love (rahmah) and social goodness (ihsan) by persistently fighting for the realization of human values. According to Munir Mulkhan, KH.Ahmad Dahlan is an exemplary figure seeking the identity of the truth of the human ethos. Based on al-Ma'un's theology, various schools were founded, from kindergarten to college, from diploma to doctoral, Islamic boarding schools, orphanages, hospitals, maternity homes, poor homes, and scouting.
So, al-Ma'un's theology is a positive energy and transformative spirit that moves Muhammadiyah to develop humanitarian services and the intelligence of the people and nation through a superior education system. The main advantage of the education system lies in the integration of religion and science; integration of faith, knowledge and righteous deeds; and integration of faith, Islam, and ihsan; as well as the integration of dhikr, thought and action of taghyir (transformation) towards khaira ummah which is designed to serve and serve humanity, by calling for goodness and preventing evil. The excellence of the Muhammadiyah education system puts forward a noble agenda: (1) da'wah and tajdid towards truth, goodness and happiness, liberation (amar ma'ruf), humanization (nahi munkar), and transcendence (tu'minuna bi Allah) (QS Ali Imran/ 3: 104 and 110)
Strengthening the Literacy and Innovation Movement
If in the first century (1912-2012) Muhammadiyah was considered successful in three areas of service (charity): schooling, healing, and feeding, then in the second century, Muhammadiyah is committed to advancing the nation's civilization based on the literacy movement, namely the movement to educate, enlighten and advance national community, so that it becomes a nation of faith, knowledge, charity and civilisation. Borrowing Din Syamsuddin's term, Muhammadiyah preaching in the second century must have a vision of liberation (tahrir), enlightenment (tanwir), empowerment (taqwiyah, empowering), and the advancement of the civilization of the people and nation.
The essence of the civilization literacy movement is a movement for literacy in religion, science, digital technology and progressive Islamic-oriented life values. Civilization literacy positions humans as agents of civilization, so that their outlook on life (way of life) is not just about living to eat and survive by seeking wealth and seizing power, especially by using any means necessary.
Thus, civilizational literacy means reading intelligently, being successful in educating, and interpreting life to achieve progress, greatness, and the benefit of the people and nation, not just for freeloading, robbing and exploiting the nation's wealth. Civilization literacy is literacy in the spirit of unity based on community and nationality for the sake of the establishment, independence and progress of the Republic of Indonesia. Civilizational literacy requires moral integrity, curiosity, innovativeness, creativity, constructiveness and productivity, not moral, unethical, opportunistic, egoistic, permissive and non-nationalistic.
Apart from that, the excellence of the Muhammadiyah education system is also reflected in the wasathi Islamic road map or wasathiyah al-Islam. Muhammadiyah's religious ideology always integrates integrative and moderate understanding, not extreme and radical, between Qur'aniyyah verses, kawniyyah verses and ijtima'iyyah (universal and social) in the form of authentic civilizational piety, not just mere rhetoric and discourse. The Muhammadiyah literacy movement not only illuminates and inspires the country, but also always provides clear evidence of authentic piety and factual example.
In fact, the actualization of the concept of progressive Islam in Muhammadiyah's view can be transformed into a progressive Indonesia, if it is based on the literacy movement of thought and civilization (the movement of ideas, the intellectual movement - borrowing A. Syafi'i Ma'arif's term - the development of science, research and education) and combined with movement of civilizational piety through the promotion of effective and progressive educational systems and institutions. So, the dynamism of the civilizational literacy movement must also be supported by the optimization of the productive ziswa (zakat, infaq, alms and waqf) movement with modern management. LazisMu (Muhammadiyah Zakat, Infaq and Alms Amil Institute), TVMu, PesantrenMu, CyberMu, cooperativeMu, LogMu, HotelMu, and so on are important to synergize in supporting the actualization of civilization literacy projects.
In Islamic Philanthropy: Reviving Traditional Forms for Building Social Justice, Jennifer Bremer (2004) argues that building a strong civil society requires a system of developing philanthropy or social generosity to realize social justice. Modern socio-religious organizations such as Muhammadiyah have great potential and are compatible with being the nation's locomotive in building and advancing its civilization.
As a witness to the piety of authentic civilization, Muhammadiyah is always present to serve the community with full sincerity and authentic piety. Not busy claiming to be the most tolerant, the most Pancasila, and feeling the most NKRI, Muhammadiyah is used to living in harmony and tolerance in various Muslim minority communities such as in NTT and Papua with its charitable efforts that advance the nation's education and civilization. The Muhammadiyah education system is superior because it maintains multicultural richness and adapts to local wisdom.
The excellence of the Muhammadiyah education system also lies in the development of an integrative holistic education model and enlightenment preaching which is synergized in growing the "literacy" index of a civilized civilization, culture of literacy, upholding moral and ethical values in the life of society, nation and state. Therefore, the future of a progressive Indonesia has the potential to become a great and global civilization, if al-Ma'un's theology is understood and internalized in the Muhammadiyah education system in a transformative-cultural way, from a formalistic-normative understanding to a critical-transformative and contextual understanding.
Based on al-Ma'un's theology, the concept and actualization of progressive Islam requires the integration of two models of criticism at once, namely text criticism and context criticism (social reality) by always responding to developments in science and technology (science, technology and art) and the social relevance of the community. The implication is that graduates of the Muhammadiyah education system must be able to present their profile as khaira ummah as well as ummatan wasathan (middle ummah, moderate ummah), neither extreme right nor extreme left, neither anarchists nor terrorists, tolerant but still firm, unwavering, and remain critical against government policies that are not in line with Islamic teachings and do not side with the interests and benefits of the people and nation.
Akhirul Kalam, through Muhammadiyah's superior education system, the cadre of ulama and leaders of the people and nation is an urgent need in the midst of the presence of national leaders who have failed to carry out the mandate of the people, and have even almost become the Republic of Indonesia as a failed state (failed state, dawlah fasyilah) - borrowing Noam's term Chomsky. Therefore, PP Muhammadiyah needs to give serious attention and visionary thinking to the advancement of the Islamic boarding school education system. It is hoped that your Islamic boarding school education system can be relied upon to continue the prophetic mission (the treatise of an-nubuwwah) and supply resources for tarjih ulama, educational ulama and future scientists for the organization and the nation. Through your superior and progressive Islamic boarding school education system, beneficial religious life (hirasat ad-din) and governance and worldly affairs (siyasat ad-dunya) that are healthy, dignified and free from corruption are not co-opted by traitors to the country and oligarchs.
Apart from that, through the literacy movement and civilization innovation, the Muhammadiyah education system is also expected to contribute positively in maintaining Indonesia's diversity and pluralism by displaying its humanist character: friendly, harmonious, peaceful, tolerant, full of compassion, anti-corruption, anti-violence, anti-terrorism, anti-illegal logging , anti-trafficking, anti-social injustice, and so on. With the civilized civilization literacy movement, the Muhammadiyah education system has also been proven to have planted religious and national shares that are tolerant, harmonious, peaceful, just, prosperous, happy in the world and the hereafter. So, the excellence of the Muhammadiyah education system needs to be synergized with the civilizational literacy movement, so that Muhammadiyah can display a moderate, exemplary model of religion and authentic piety in advancing the civilization of a great, humanist and socially just nation and people. Hopefully!