Ibid.,p. 99.
3
The notion that says that education is the key to progress is true. The better the quality of education
held by a community or nation, the better the quality of the community or the nation is. Fazlur Rahman
said that any reform and renewal in Islam must be started with education.
4
M. Amin Rais. et.al, Muhammadiyah dan Reformasi (Yogyakarta: Adytia Media, 2000), p. 28.
5
Said Tuhuleley and Haidar Nashir, (ed.), Buku Panduan Unversitas Muhammadiyah Yogyakarta Tahun
Akademik 1997/1998 (Tim Penyusun Buku Panduan Universitas Muhammadiyah Yogyakarta), p. 17.
6
This is due to the history of Indonesia which demonstrates various forms of movement. This term
(movement) usually connotes the movements that fight for Indonesian independence. This meaning is
often developed among historians. According Suhartono, the nuance of movement in Indonesia at the
beginning of the 20th century rests on the keyword of "nationalism" which means the concept that
conserns on the improvement and prosperity of the nation. At that time, the formulation of nationalism -
which was developed by intellectuals - much be influenced by a philosopher, Ernest Renan idea. The
philosopher said that the nation is, essentially, est le swish d'etre ensemble (the desire to live
together). See, Suhartono, Sejara Pergerakan Nasional, dari Budi Utomosampai Proklamasi 1908-
1945 (Yogyakarta: Pustaka Pelajar, 1994), p. 4.
7
Mohammad Damami, Akar Gerakan Muhammadiyah (Yogyakarta: Fajar Pusataka Baru, 2000), p. 4.
International Journal of Educational Studies
Vol. 12, No. 3, 2015
3
cornerstone of attitude development (behavior that reflects the personality, way of
thinking, how to respond to the problem, and how to behave based on the value
believed). Religious instruction conducted by educational institutions of Muhammadiyah
is more knowledge and skills.
8
If so, it obviously has big consequences. The development of charitable efforts
of Muhammadiyah in education field requires a fundamental change by redefining the
concept of tajdid (Renewal)
9
in Muhammadiyah education system, regarding the three
issues, namely: first, what are the implications of renewal (tajdid) thought of KH Ahmad
Dahlan in Muhammadiyah education ?; second, what is the meaning of tajdid (Renewal)
in the perspective of Muhammadiyah ?; and third, how is the implementation of the
tajdid (renewal)concept in the education system of Muhammadiyah?
Implications of Renewal (tajdid) of Religious Thought of KH Ahmad Dahlan
in Muhammadiyah Education System
History shows that KH Ahmad Dahlan’s thoughts and deeds, which lead to the
Muhammadiyah movement, is a new phenomenon in the Muslims movement of the
20th century that brings constructive widespread implications, either at the time or
afterwards. In this regard it worth considering the view of Nurcholish Madjid on KH
Ahmad Dahlan. According to him, KH Ahmad Dahlan was a unique character because
his renewal effort did not pass through preliminary or certain pre-conditions process
before. There is a sort of break-trough of renewal of KH Ahmad Dahlan. This may
happen due to the personality of KH Ahmad Dahlan that, according to Nurcholish, is
the essential truth seekers, who captures what is implied in the interpretation of al-
Manar. For Nurcholish, KH Ahmad Dahlan has opened the doors of ijtihad in Indonesia
and throw away the proposition that must be followed without questioning it such as
imitation (taqlid) and so on.
10
Besides Nurcholish, it also need to express the view of Kuntowijoyo.
According to him, KH Ahmad Dahlan with the Muhammadiyah movement has been
able to show the Islamic movement that combines faith with the progress of
modernization. Without Muhammadiyah, we cannot imagine there are educated
Muslim groups who could live in the midst of modern civilization without a clash
between their personality and faith.
11
the movement of religious purification and
education renewal of Muhammadiyah are characteristic of Islamic reform of KH
Ahmad Dahlan that closely relate to socio-economic environment and urban cultural
communitiy.
8
M.A. Fattah Santosa and Maryadi (ed.), Muhammadiyah Pemberdayaan Umat? (Surakarta: Muhammadiyah
University Press, 2000), pp. 14-15.
9
"Renewal" means action (how, and so on) of refurbish. The term of renewal is also defined in terms of
innovation. The word comes from English, innovation, often translated as something new or a
renewal. See, M. Shulthon Masyhud and Moh. Khusnurdilo (et al.), Managemen Pondok Pesantren (Jakarta:
Diva Pustaka, 2005), p. 64.
10
Nurcholish Madjid, cited in Aswab Mahasin and Ismed Natsir, Cendikiawan dan Politik, (Jakarta: LP3ES,
1983), pp. 310-311.
11
Kuntowijoyo, “Muhammadiyah dalam Perspektif Sejarah”, in Amin Rais (et.al), (ed.), Pendidikan
Muhammadiyah dan Perubahan Sosial (Yogyakarta: PLP2M, 1985), pp. 36-46.
Anis Husni Firdaus
4
Initially, the reform conducted by KH Ahmad Dahlan was in the field of physical
practices such as changing the direction of Qiblah and cleanliness, then moved to the
field of thought, later extended to the fundamental problems in the society and
particulary, Indonesian Muslims community such as opening the door of ijtihad that was
declared closed before.
Tajdid or renewal conducted by KH Ahmad Dahlan is not only focused on the
field of thought, but also on the practises, so it may be regarded as a "renewal of
Islamic thought and practice".
12
This reform departed from the basic attitude "ruju 'ila
al-Qur'an wa Sunnah}",
13
along with developing ijtihad, both in purification and
reformation dimmensions. Such renewal context can be seen in concrete, among
others, in the process of understanding and practising surah al-Ma'un and Ali Imran
verse 104 and 110 wihich are, then, popular as the "verse" of Muhammadiyah.
14
It can be concluded that the thoughts and actions of tajdid of KH Ahmad Dahlan
with his Muhammadiyah, has a grand-strategy of "ruju 'ila al-Qur'an wa Sunnah" and
develop ijtihad or reasonable minds (ra'yu) which is in accordance with the spirit of
Islamic teachings. KH Ahmad Dahlan and his Muhammadiyah purified and reformed the
understanding and practice of Islamic teaching in the middle of age challenges faced by
the Muslim community in particular and Indonesian people in general.
That’s tajdid which carries a charge of "tandif" in the theme of adat al-syaiy kamubtada,
as well as islah al-din as it is known in te classical Islamic literatures in bringing or
practicing Islam in the middle of life.
15
Driven by anxiety towards the backwardness of Islamic education, KH Ahmad
Dahlan, with his educational background, tried to reform the Islamic education
system. The first step he did was to organize the institution (Muhammadiyah) wic later,
become te organization of Muhammadiyah.
His option on Education as the first step to disseminate the ideas of renewal is
apppropiate because, culturalaly, education is the key to modernization, and
underdeveloped education may not be expected to support modernization.
12
Mukti Ali - a senior Islamic scholars - calls KH Ahmad Dahlan as a type of "human of charity" and not
"intellectual". Compare the Alfian’s comments in his dissertation, saying that KH Ahmad Dahlan was a
man of action and he "made history for his works than his words. See, Alfie, Muhammadiyah: The Political
Behavior of Modernist Muslims Organization under Ducth Colonialism (Yogyakarta: Gadjah Mada University
Press), p. 130.
13
The notion of " ruju 'ila al-Qur'a n wa Sunnah " ( return to the Qur'an and Sunnah) has become a
hallmark of thought and practice of KH Ahmad Dahlan, and such attitudes are consistently taught to his
disciples and Muslim people, he intensively taught his idea in Fath Asrar Miftahus Sa'adah (FM) forum and
others. In these forums, he always taught the interpretation of the Qur’an and how to practice it, then,
he invited audience to think of how to make an effort to promote and encourage human life based on
Islam. Mohammad Djazman, Muhammadiyah Peran Kader dan Pembinaannya (Surakarta: Muhammadiyah
University Press, 1989), pp. 8-9.
14
Haedar Nashir, “Rekontruksi Pemikiran Islam dalam Muhammadiyah”, in Haedar Nashir (ed.), Dialog
Pemikiran Islam dalam Muhammadiyah (Badan Pendidikan Kader PP. Muhammadiyah, 1992),p. 123.
15
Ibid.,p. 125.
International Journal of Educational Studies
Vol. 12, No. 3, 2015
5
Reinterpretation of Tajdid of Muhammadiyah
1. The meaning Tajdid
Etymologically, tajdid means
renewal (modernization), and
terminologically,
tajdid has two meanings, namely: (1) purification; and (2) improvement, development,
modernization, and the like.
16
In the sense of "renewal", tajdid means a view of the
prohibition form taqlid, unquestioning acceptance of traditional religious interpretation,
and open the door of ijtihad.
In the Indonesian General Dictionary the word "renewal" derived from the word
“new” (Baharu), means something that previously did not exist or had never been seen
(known, heard).
17
The renewal means works or acts (how, and so on) of
refurbishing. The renewal term is also defined as innovation.
18
The word comes from
the English innovation, often translated as something new or renewal.
19
Talking about the renewal (innovation), it remains us to the terms invention and
discovery. Invevtion is the discovery of something that is completely new, meaning that it
is man's work. While Discovery refers to the discovery of something (an object) that
actually has already been there before. Thus, the renewal may imply an effort to find
new objects to the conduct invention and discovery.
The most popular terms of renewal is "modernization".
20
The word comes
from the English, which means a modernizing or being modern,
21
. the word modern
itself means the newest and the latest, or it refers to the attitudes and ways of thinking
and acting that are in accordance with the demands of the times, while modernization
is the process of shifting attitudes and mentalities of citizens to be able to live up to
the demands of contemporary life.
22
According Nurcholish Madjid, modernization is rationalization,
23
not Western-
ization.
24
. He further said that the easy definition of the notion of modernization is
16
Said Agil Husein al-Munawwar, “Muhammadiyah dalam Dimensi Tajdid: Tinjauan Pemikiran dan
Keagamaan), in Maryadi and Abdullah Aly (ed.), Muhammadiyah dalam Kritik (Surakarta: Muhammadiyah
University Press, 2000), p. 5.
17
W.J.S.Poerwadarminta, Kamus Umum Bahasa Indonesia (Jakarta: Balai Pustaka, 1984), p. 593.
18
According to Subandijah, the word innovation (renewal) can be interpreted as an idea, things, events,
methods, perceived or observed as a new thing for a person or group of people (society), whether it is
the result of invention or discovery . Innovation is done for a certain purpose or to solve a
problem. See, Subandijah, Pengemangan dan Inovasi Kurikulum (Jakarta: King Grafindo Persada, T.th),
p. 80.
19
M. Shulthon Masyhud and Moh. Khusnurdilo (et.al), Manajeman Pondok…, p. 64.
20
The term of modernization comes from Western world, since the renaissance associated with
religious issues. In Western society, the word modernization implies idea, school of thought, motion and
effort to change ideologies, customs, old institutions and so fort in order to adjust to the new opinions
and circumstances as a result of the advances of science and modern technology. See, Harun
Nasution, Pembaharuan dalam Islam: Sejarah, Pemikiran dan Gerakan (Jakarta: Bulan Sabit, 1975), p. 9.
21
The Grolier, International Dictionary (USA, INC: Lexicon Publication, 1994), p. 642.
22
Depdikbud, Kamus Besar Bahasa Indoneis (Jakarta: Balai Pustaka, 1989), p. 589.
23
Rationalization in Islam does not mean that the truth is entirely based on reason. Islam only justify
rationality. It means that it is allowed to use mind in discovering the truths, but only limited to human
truth which is relative. Nurcholish Madjid, Islam Kemodernan dan Keindonesiaan (Bandung: Mizan, 1989),
p. 181.
Anis Husni Firdaus
6
definition which is identical, or the most synonymous with the notion of
rationalization. And it means the process of reform of the way of thinking and working
procedures that are not long aqliah (rational), and replace them with te new way of
thinking and working procedures aqliah for gaining maximum power and efficiency.
25
Tajdid in the sense of "purification" means maintaining the teachings of Islam
which is based on and derived from the Qur'an and Sunnah. The meaning of
"improvement, development, modernization, and so on", of tajdid are the
interpretation of practice and embodiment of the Islamic teachings based on the
Qur'an and Sunnah.
To implement tajdid in the sense of "renewal and purification", it is necessary to
actualize intelligence and minds that are smart and clean inspired by the teachings of
Islam.According the organization of Muhammadiyah, tajdid is one of the character of
the Islamic teachings
26
Tajdid is also interpreted as reapplication of principle of a truly Islam or as
stated by Fazlur Rahman, the creation of a positive link between the teachings of the
Qur'an and modern view of life that generates the integration of modern institutions
with social moral orientation of the Qur’an.
27
Intellectual dialogues regarding tajdid that is growing rapidly since the post of
41th Muhammadiyah Congress in 1985 encourage the reformulation of definition and
purpose of tajdid of Muhammadiyah. In the XXII Tarjih Congress 1989 in Malang, the
definition and purpose of tajdid was reaffirmed. The Tajdid contains two meanings,
namely: 1) purification, which is meant as maintainance of Islamic teachings based on
the Qur'an and Sunnah; (2) improvement, development, modernization and so on. To
implement tajdid it is needed to actualize intelligence and mind that are pure, and clean,
inspired by the teachings of Islam.
28
This meaning is in line with the understanding of Mohammad Syamsul Haq al-
Azhim in the book 'Awnul Ma'bud,
29
that states:
"Tajdid is intended to actualize practical lessons of the Qur’an and al-Sunnah, and command the
things demanded by both of them and eradicate acts of heresy (bid’ah)"
24
Renewal that is encouraged in Islam is not Westernization in the sense of westernizing way of
thinking, behaving and so on wich oppose the Islamic teachings, yet it is a notion about religion that must
be updated and reformed. Modern thougt which generates modern reformer of religion, is not possible
come from narrow mindset. See, Yusran Asmuni, Pengantar Studi Pemikiran dan Gerakan Pembaharuan
dalam Dunia Islam: Dirasah Islamiyah II (Jakarta: PT RajaGrafindo Persada, 1995), p. 3.
25
Nurcholis Madjid, Islam Kemodernan (Bandung: Mizan, 1989), p. 171-172.
26
See, " Tanfid of the decree of Tarjih Muhammadiyah Conference XXII ", in erita Resmi
Muhammadiyah (PP, Muhammadiyah, 1990), p. 47-48. See also, M. Rusli Karim (ed.), Muhammadiyah
dalam Kritik dan Komentar (Jakarta: PT Rajawali, 1996), p. ix. Meanwhile, according to Alfian,
Muhammadiyah is classified as a religious reformer. Muhammadiyah would always be "idealistic and
proactive". See, Alfian, "Islamic Modernism in Indonesian Politics: The Muhammadijah Movement During
the Ducth Colonial Period (1912-1924)", Dissertation, (University of Wisconsin: t.tp, 1969), p. 7.
27
HaedarNashir (ed.), Dialog Pemikiran Islam dalam Muhammadiyah (Tkp: Badan Pendidikan Kader PP.
Muhammadiyah, 1992), p. 21.
28
PP Muhammadiyah, Tanfiz Keputusan Muktamar Tarjih Muhammadiyah XXII, (Yogyakarta: PP
Muhammadiyah, 1990), p. 47-48.
29
Muhammad Syamsul Haq al-Azhim, ‘Aunul Ma’bud Syarh Sunan Abu Dawud (Beirut: Dar al-Fikr, 1979),
Volume II, p. 263.
International Journal of Educational Studies
Vol. 12, No. 3, 2015
7
Regarding the sense of improvement, development, modernization and the
like, tajdid is meant as an interpretation, practice, and the embodiment of the teachings
of Islam based on the Qur'an and al-Sunnah.
In this case, Muhammadiyah states that tajdid is one of the character of the
Islamic teachings.
30
The definition or meaning of tajdid in the view of Muhammadiyah is
referred to the message contained in the hadith of the Prophet as follows:
"On the authority of Abu Hurairah who said that The messenger of Allah said:" Verily Allah
SWT. sent the people (Muslims) on each end of a hundred years a man who will renew (holding
renewal) for religion ". (Abu Dawud).
31
The statement saying that the principle of tajdid of Muhammadiyah refers to the
above hadith is clearly stated on Zawahir al-Afkar al-Muh ammadiyah 'Abra Qarnin min
Zaman (Statement of Muhammadiyah Thought: A Decade Ahead), which explains,
among others, as follows:
"... With such view of Islam, KH Ahmad Dahlan did not only managed to do a firm coaching in
the faith, worship, and morals of the Muslims, but he also,at the same time, renewed the
worldly pracises in order that Islam become a religion that spread development. The spirit of
tajdid of Muhammadiyah was driven partly by the Prophet sayings, which means: "Allah
SWT. sent to mankind at every period of a hundred years a man who renew the religion
". (Abu Dawud from Abu Hurayrah). Therefore, Muhammadiyah, has placed a firm religious
view in the frame of faith based on the Quran and al-Sunnah and carried out tajdid which is
capable of liberating humanity from underdevelopment towards developed and civilized life. "
32
2. The Objectives and Dimensions of Tajdid of Muhammadiyah
Tajdid, in the above sense, aims at functionalizing Islam as hudan,
furqan and rahmatan lil al-'alamin, including underlying and guiding the development of
life, science and technology. Thus, tajdid, for Muhammadiyah, should always stand on
the Quran and al-Sunnah, and subsequently lead to the implementation of the values of
the Qur'an and al-Sunnah. This means that altough Muhammadiyah adopted various
models of reform in the aspect of human resource development, organizational
management, propaganda strategy and culture, Muhammadiyah always demonstrates
the consistency to refer to the spirit of the Quran and al-Sunnah.
Tajdid of Muhammadiyah beside orientating to the purification of Islam, it also
focused on tajdid juz'i 'amali (practical actions). In education, for example,
Muhammadiyah reforms traditional Islamic education model by adopting the Dutch
school model and adding religious subjects in addition to general subjects. Similarly, in
the field of health care, Muhammadiyah establish hospitals, clinics, and other health
centers as in European society.
33
30
Tanfiz Keputusan Muktamar Tarjih Muhammadiyah XII (Yogyakarta: PP. Muhammadiyah, 1990), p. 47.
31
Muhammad Syamsul Haq al-Azhim, Aunul Ma’bud …, p. 380. This hadith is declared shahih by Syeikh
Muhammad Nashiruddin al-Albani. See Albani, S}ahih wa Da’if Sunan Abu Dawud (Iskandariya: Markaz
Nurul Islam, t.th.), p. 291.
32
The decree of 45Muhammadiyah confernce Year 2000 in Malang.
33
Syamsul Anwar, “Manhaj Ijtihad/Tajdid dalam Muhammadiyah”, in Jendra, Mifedwil and M. Safar Nasir
(ed.), Tajdid Muhammadiyah untuk Pencerahan dan Peradaban (Majelis Pendidikan Dasar dan Menengah PP.
Muhammadiah, 2005), p. 72-73.
Anis Husni Firdaus
8
The dimension of Do'stlaringiz bilan baham: |