How to cite:
Arief Syamsuddin Muhammad Olii, Rahmawati Caco and Ibnu
Rawandhy N Hula (2021). The Role of Muhammadiyah in Social
Community. Journal Eduvest. 1(10): 1176-1182
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Eduvest – Journal of Universal Studies
Volume 1 Number 10, October 2021
p- ISSN 2775-3735 e-ISSN 2775-3727
THE ROLE OF MUHAMMADIYAH IN SOCIAL COMMUNITY
Arief Syamsuddin Muhammad Olii, Rahmawati Caco and Ibnu Rawandhy N Hula
IAIN Sultan Amai Gorontalo
E-mail: [email protected], rahma[email protected],
ARTICLE INFO ABSTRACT
Received:
September, 26
th
2021
Revised:
October, 16
th
2021
Approved:
October, 18
th
2021
Muhammadiyah is a religious organization that always
adheres to the leadership under Amar ma'ruf Nahi
Munkar which has been proven by always playing an
active role in community empowerment, both in terms of
education, religion, health, economy and other social
communities. The purpose of this research is to get an
idea of how the role of Muhammadiyah in Community
Empowerment. In this study using a qualitative descriptive
approach, the data collected later through observation,
documentation and interviews. From the results of the
discussion, it can be concluded that Muhammadiyah is an
Islamic da'wah movement that has a commitment to
purify and maintain the purity of Islamic teachings.
Muhammadiyah understands that culture is thought,
work and life appreciation which is a reflection of Muslims
on the teachings of their religion, which is rooted in the
authenticity of Islamic teachings.
KEYWORDS
Role, Muhammadiyah, Social Community
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
INTRODUCTION
Muhammadiyah itself takes the letter Al-Ma'un in the Qur'an as the basis for
walking in the social realm. Discussions about Al-Ma'un Theology are often encouraged.
This is a critical study of the social movements carried out by Muhammadiyah. And we
Arief Syamsuddin Muhammad Olii, Rahmawati Caco and Ibnu Rawandhy N Hula
The Role of Muhammadiyah in Social Community 1177
can see that currently Muhammadiyah has many charities, ranging from orphanages,
schools/educational institutions, to hospitals. This is a manifestation of the interpretation
of the letter Al-Ma'un (Fauroni, 2008).
Muhammadiyah has social goals, namely "welfare and prosperity for the people
who are blessed by Allah". From this we know that Muhammadiyah wants the creation of
a good state and full of Allah's forgiveness (Mulkhan, 2010). This is the interpretation of
the expression Islam is the religion of rahmatan lil 'alamin. How do we see
Muhammadiyah since it was founded by Kyai Dahlan, until the current leadership is still
trying to establish good communication, and provide social services to the community,
the poor and orphans (Arafik, 2019). This has become important in the development of
Muhammadiyah.
The revitalization of the Muhammadiyah movement can be interpreted as a
process of reinforcing the system of understanding and identity in accordance with the
ideal principles of the movement towards achieving the power of Muhammadiyah as an
Islamic movement that carries out the function of da'wah and tajdid towards the
realization of a true Islamic society (Muhammadiyah, 2015).
RESEARCH METHOD
The research method used in this research is descriptive qualitative method. The
type of data used in this study is qualitative data, which is categorized into two types,
namely primary data and secondary data (Sinaga, Siregar, & Hutabarat, 2020). Sources of
data obtained through library research techniques (library studies) which refers to sources
available both online and offline such as: scientific journals, books and news sourced
from trusted sources (Chen, Jeon, & Kim, 2014). These sources are collected based on
discussion and linked from one information to another. Data collection techniques used in
this study were observation, interviews and research. This data is analyzed and then
conclusions are drawn.
RESULT AND DISCUSSION
A. Community Social Values
The verse that forms the basis for social movements in Islam is Al-Ma'un. This
surah is short, the verses are not many, only about seven verses (Rachmawati, 2019). But
the meaning that thrills the chest, does not just become a reading during the fardhu
prayer, but also provides inspiration to give birth to a collective consciousness: awareness
of an unequal social reality. Al-Maun opened with a question, more precisely "satire": Do
you know religious liars? The phrase used by the Qur'an is very striking: "religious liar".
We will certainly be curious who are those whom the Qur'an rebukes with the phrase
"religious liars"?
The second and third paragraphs provide an explanation. First, the person who
rebukes the orphan (verse 2). Second, refuse to feed the poor (verse 3). Buya Hamka
interprets this verse with the word "reject". In the second verse it is written yadu'-'u (with
tasydid), which means that the original is to refuse. The word is interpreted by others as
"rebuking" or the like, but Hamka's more precise word is "reject". The word "reject"
means to imagine intense hatred. That is, if someone hates an orphan because of his faith,
it means that he denies religion. The reason is pride and a sense of miserliness, according
to Hamka. Hating orphans means hating the origin of the Prophet Muhammad. Because,
the Prophet was an orphan, marginalized by his family, living by shepherding, struggling
with poverty in his childhood.
Islam is a religion that highly values egalitarianism. Islam rejects socio-economic
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stratification which means marginalizing the poor and orphans in a stratified social
system (Das, 2014). Orphans are those who are poor, unable to escape the fate that the
love they receive will be far away, due to their father and mother who have passed away
(Zayas, 2015). Or, do not give a portion of affectionate attention to us.
Rebuking orphans is a reflection of self-arrogance, feeling better and Allah rejects
arrogance. Therefore, those who are arrogant and miserly as Hamka said by rebuking
orphans as a symbol, should be called "religious liars".
And this also shows that Islam has a vision of humanity. And this vision of
humanity must be translated into real charity or everyday life. By feeding the poor in
need. Prioritizing individualism means that someone has violated the vision of humanity
(Ramji-Nogales, 2014). He is a "religious liar". Religion is not only vertical, confined and
imprisoned in mosques. Religion is a liberating and enlightening humanity (Sukmana,
2018).
Those are the portraits of religious liars. The next verse, more loudly, tells us: “So
woe to those who pray! How is it possible that the transcendental devotion of a Muslim,
through his prayer to Allah, be called an act that is not only useless, but also harmful?”
There are three parameters of woe (wail) for those who pray (verses 4-7). First,
those who are negligent in their prayers (verse 5). Second, those who do riya' (verse 6).
Third, those who refuse to help. Buya Hamka interprets that "negligent" means praying
without being followed by awareness of being a servant of Allah. Buya Hamka said:
"Saahuun; the original meaning of the word is forgetting. It means forgetting what the
purpose of prayer is, it is not based on devotion to God, even though he is doing worship.
Worship without awareness, is an omission, so interprets Buya Hamka. Awareness is
important, when we perform purification of the intention of worship.
Those who do riya 'means tarnishing his sincere intentions on something that is not
in Allah (Salwa Amirah, 2017). Attributing something that should be offered to God, for
example: prayer and worship to the objects created by God (Dworkin, 2013). Prayer in
this framework only brings misfortune. Buya Hamka said, sometimes he recommends
feeding the poor, sometimes he looks like he's devoted to prayer; but he did it all because
he wanted to be seen, made into an advertisement. In a more modern language, prayer is
only used as an image for power, for worldly charity (Brook, 2020).
Refusing to help is another form of injustice. People who deny religion always
avoid helping. Because, said Buya Hamka, there was no love in his heart, only hatred.
Giving help is a form of humanity. And refuse to give help, leave others in trouble,
against the nature of humanity. Riya', said Buya Hamka, is a symbol of lies and
falsehood, while refusing to give help is a symbol of individualism and injustice. Both are
reflections of religious liars. Thus, it is natural for Sayyid Qutb in his commentary to say
that Al-Ma'un symbolizes the meeting of social dimensions and religious rituals
(Mohammed, 2013). This shows that religion is essentially transformative, manifesting
into all cells of real life.
The purpose of practicing the letter al-Ma'un. According to him, practicing is not
just memorizing or reading the verse. However, practicing means practicing al-Ma'un in
the form of real practice. "Therefore", continued KH Ahmad Dahlan, "look for orphans,
bring them home, give them soap for bathing, proper clothes, eat and drink, and give
them a proper place to live. close, and do what I have commanded you." KH Ahmad
Dahlan then invited his students to look for orphans, and then did what Allah had said.
From there, Muhammadiyah was born with its charitable efforts. This is Al-Ma'un's
theology, the foundation for the Islamic social movement. And its universal dimension
penetrates the boundaries of the congregation, penetrates the boundaries of mass
organizations, even penetrates the boundaries of religion.
Arief Syamsuddin Muhammad Olii, Rahmawati Caco and Ibnu Rawandhy N Hula
The Role of Muhammadiyah in Social Community 1179
B. Care For The Poor And Orphans
One of the movements to care for the poor and orphans is tithing. It is explained in
Surah At-Taubah: 60 about the group receiving zakat, the poor and orphans are among
those who are obliged to receive zakat. Because orphans and orphans are children whose
parents either their father or mother or both have died and are not yet mature and cannot
earn their own living. While the poor are those who do not find something that meets
their needs. There is an example that the poor daily income is less than half of their needs,
while the poor whose income is less than their needs but the income is above 50% of their
needs but still lacking.
Muhammadiyah is the institution and institutionalization of Al-Ma'un's theology
which is expected to care for these people in eroding social problems. Muhammadiyah in
social practice by siding with the mustadl'afin, poor, cook, and orphans, inspired
Muhammadiyah to establish many educational institutions, orphanages, hospitals, and
other social service places. The establishment of social service centers is
Muhammadiyah's concern for the poor and the interests of the people. In everyday reality,
it can be seen that many wealthy Islamic people are solemnly covering their foreheads on
prayer mats, while around them many bodies are wilted, malnourished and gnawed by
disease. Many people worship diligently even though poverty, ignorance, hunger, and
difficulties plague their brothers and sisters. The fact and reality of poverty is another face
of dehumanization. Poverty occurs as a result of social injustice and acute social sin. It is
not an individual problem, but a common problem that must be resolved. In this context,
Muhammadiyah can play a strategic role, by making a real contribution to society.
C. Revitalization Of The Muhammadiyah Movement
Revitalization is one type or form of change (transformation) that contains a
strengthening process, including affirmation of aspects that have been owned (potential
process) as well as by carrying out development (actual process) towards a better and
more advanced state than the previous condition. . Revitalization as a planned change
process includes the stages of structuring, stabilizing, improving and developing on an
ongoing basis.
The steps to revitalize the Muhammadiyah movement are strengthening all aspects
of the movement and mobilizing all the potential of Muhammadiyah in carrying out the
mandate of the Congress with the following steps:
1. Expanding the role of Muhammadiyah in the dynamics of community life
in local, national, and global areas by carrying out da'wah and tajdid
functions as well as developing ukhuwah and cooperation with all parties
that lead to enlightenment and the benefit of life.
2. Affirming and realizing an Islamic life in accordance with the religious
understanding in Muhammadiyah which prioritizes uswah hasanah and
becomes a blessing for life.
3. Develop Islamic thought in accordance with the principles of Manhaj
Tarjih and ijtihad which are the reference/guidelines of Muhammadiyah.
4. Development of infrastructure and improvement of organizational
management systems that are able to carry out the functions of the
movement and increasingly lead to the achievement of Muhammadiyah
goals.
5. To dynamize the organization's leadership at all levels (Region, Region,
Branch, and Branch).
6. Quality improvement and expansion of Muhammadiyah's charitable
business network towards a high level of competition and importance of
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the organization's mission, as well as making it a business executor who is
bound and obedient to the organization's leadership.
7. Development of models of activities/actions that are more sensitive to the
actual/real interests of the people, society, and the world of humanity with
more consistent management.
8. Mobilizing all the potential of the youth generation and Muhammadiyah
autonomous organizations as the basis for cadres and head of the
association.
9. Improving guidance, direction, and guidance to all levels of leadership and
members of Muhammadiyah.
10. Re-moving the Branch and the congregation as the basis for the
Muhammadiyah movement.
The various aspects of the revitalization of the movement are:
1. Theological Revitalization
Theological revitalization involves efforts to reconstruct or reinterpret basic
religious (Islamic) ideas in Muhammadiyah as well as its principles regarding the religion
of Islam, the world, worship of sabilullah and ijtihad. In this theological revitalization,
Muhammadiyah's Islamic epistemology can be reviewed and formulated such as about
kalam (philosophy) or the view of God, views on Fiqh, and other Islamic thoughts.
2. Ideological Revitalization
Ideological revitalization involves the rearrangement and strengthening of the
understanding system along with its institutionalization steps which are the basis for
building awareness and collective bonds in fighting for the Muhammadiyah movement.
The basic thoughts of Kyai Dahlan, the 12 steps of Kyai Mas Mansur, the muqaddimah of
the articles of association, the personality of Muhammadiyah, the beliefs and ideals of life
of Muhammadiyah, the Khittah of the struggle of Muhammadiyah, and the Islamic way
of life for the people of Muhammadiyah are basic references as well as need to be
systematized in an integrated concept so that they become the basis for the ideology of
the Muhammadiyah movement that binds all members of Muhammadiyah in carrying out
the movement. When a Muhammadiyah crisis is felt, it must be read in the context of
ideological weakening among Muhammadiyah because of the demands and
considerations that are usually pragmatic.
3. Revitalizing Thought
The revitalization of thought involves efforts to develop the thinking insights of all
members, including cadres and leaders, both regarding the format of Muhammadiyah's
thinking as an Islamic movement with da'wah and tajdid patterns, as well as in
understanding the problems and developments of life at the local, national, and global
levels. The harsh dichotomy of literal versus liberal thinking, purification versus renewal
or development, exclusive versus inclusive, organization versus nature of mind, structural
versus cultural illustrates that some circles in Muhammadiyah are still trapped in thinking
orientation in a narrow or limited orientation or paradigm area. As far as thinking is
concerned, it is necessary to explain the relativity domain of each thought so that there is
no absoluteization of every thought, especially if the claims of certain thoughts are used
as a means of beating and confirming each other against other thoughts, so that what
happens is a struggle for dominance and not an attitude of tasamuh.
4. Organizational Revitalization
Organizational revitalization is related to improvements in the organizational
management system of the organization such as relating to organizational structure and
function, bureaucracy, management and administrative services, to organizational
development that leads to improving quality, efficiency-effectiveness, and making the
Arief Syamsuddin Muhammad Olii, Rahmawati Caco and Ibnu Rawandhy N Hula
The Role of Muhammadiyah in Social Community 1181
organization an instrument of movement for progress and achievement of goals.
Muhammad.
5. Leadership Revitalization
Leadership revitalization is a step to strengthen the quality of the effectiveness of
the organization's leadership in all lines, including in autonomous organizations and
business charities, which directly become a dynamic force in moving Muhammadiyah.
Muhammadiyah leadership is also not enough to construct with normative ideals, such as
regarding moral rights and ideal leadership standards, but must also be accompanied by a
real leadership actualization format (not leadership that stays in the air but must be
grounded), because Muhammadiyah leadership is a system leadership and not a system
leadership. Leadership figures. The figure factor cannot be constructed just from a
distance, as the concept of Ratu Fair's charm leadership. Muhammadiyah leadership is
also not just a diniyyah domain (aspects of actual ability in managing the life it leads), so
it can carry out the mission of Islamic preaching.
6. Business Charity Revitalization
The revitalization of business charities concerns the development of the quality of
Muhammadiyah's charitable efforts in various fields that can grow above the mission and
vision of the movement while at the same time fulfilling the needs of the community.
Muhammadiyah's charities are not a means of making a living for its residents, but must
be a means or media for da'wah and the realization of the organization's mission.
7. Revitalizing Action
The revitalization of action involves developing models of activities or activities of
the Muhammadiyah movement that can directly meet the interests of the wider
community with missions of da'wah and tajdid such as in empowering the poor economy,
advocating for the marginalized and oppressed, strengthening the potential and role of
civil society, environmental advocacy, conflict resolution anti-violence movement, anti-
corruption movement, coaching activities people with a participatory pattern, and other
community social activities in the spirit of Al-Maun's ethos.
CONCLUSION
From the results of the discussion, it can be concluded that Muhammadiyah is an
Islamic da'wah movement that has a commitment to purify and maintain the purity of
Islamic teachings. Muhammadiyah understands that culture is thought, work and life
appreciation which is a reflection of Muslims on the teachings of their religion, which is
rooted in the authenticity of Islamic teachings. With that view, Muhammadiyah views
that the existence of multicultural cultural plurality is a reality that must be accepted.
Muhammadiyah is an Islamic movement, da'wah amar ma'ruf nahi munkar and tajdid,
sourced from the Qur'an and Hadith. While the purpose and objective is to uphold and
uphold the religion of Islam so that the realization of a true Islamic society.
Muhammadiyah is a social organization that was born as a result of the turmoil in the
thoughts of its founder. As an organization which is essentially a Movement,
Muhammadiyah has a goal, in addition to cooperative efforts and a group of people called
Persyarikatan members, who work to carry out these efforts to realize the stated goals.
Muhammadiyah is known as an Islamic movement engaged in da'wah. Haidar Nashier
said Muhammadiyah does not struggle in the political field and does not have any
relationship with any political forces in this country. With the passage of time
Muhammadiyah continues to fortify itself with the so-called "khittah" (line of struggle)
that has been ingrained in this association.
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