A. The Life of
K.H Ahmad Dahlan
K.H Ahmad Dahlan was the
son of K.H Abu Bakar who was one of the popular Muslim religious teacher or
leader and preacher at the mosque in Big Mosque of Sultanate Yogyakarta, and
mother of K.H Ahmad Dahlan was the daughter of H. Ibrahim, which also works as
the penghulu of sultanate Yogyakarta. He was born in Yogyakarta city, Central Java
on Augusts 1st, 1868. He was a National Warrior of Indonesia. He was
fourth child of seven children. [1]
First name of K.H Ahmad
Dahlan was Muhammad Darwisy. In ancestry, he was including second clan of
compassion from Maulana Malik Ibrahim, a big sponsor and a notable among Wali Songo (the Nine Saints),
representing first exponent from spreading and development Islam in Java. As
for his ancestry are Muhammad Darwisy (Ahmad Dahlan) bin K.H Abu Bakar bin K.H
Muhammad Sulaiman bin Kyai Murtadla bin Kyai Ilyas bin Demang Djurung Djuru
Kapindo bin Demang Djurung Sapisan bin Maulana Sulaiman Ki Ageng Gribig
(Djatinom) bin Maulana Muhammad Fadlullah (Prapen) bin Maulana ‘Ainul Yaqin bin
Maulana Ishaq bin Maulana Malik Ibrahim.[2]
During his childhood,
K.H Ahmad Dahlan had never gone to school. He was a son of switchover epoch
XIX-XX century. At of this period, a son of pemangku
Mosque of Sultanate Yogyakarta assumed illicit went to formal school (Dutch).
His father educated him to read Al Quran/ngaji,
before sending him to other Moslem scholar to deepen the religion, like
inveterate among literate of Islam at that time. And also, with the kith which
coeval in Kauman village, even there was also, which went to zending and missie schools, one matter which in the future to intimidate Ahmad
Dahlan to build the school himself. [3]
Nevertheless, before
adult, K.H Ahmad Dahlan learned Fiqh
of K.H Muhammad Shaleh, and ILmu Nahu
of K.H Muhsin. The other teacher is K.H Abdul Hamid. Knowledge of K.H Ahmad
Dahlan in ILmu Falaq, was obtained
from his teacher K.H Raden Dahlan, one of son Kyai Termas. Later, Ilmu Hadist studied of Mahfud and Syech
Khayyat. [4]
Beside his knowledge
above, K.H Ahmad Dahlan learned the Qiro'atul
Qur'an from Syech Amin and Sayid Bakri Satock. Then, he studied the Science
of Medication and animal poison from Syech Hasan.[5]
K.H Ahmad Dahlan took so
many clever people as teacher. They are R. Ng. Sosro Soegondo, R. Wedana
Dwijosewoyo, and Syech M. Yamin Jambek from Bukittinggi.[6]
Besides those teachers,
K.H Ahmad Dahlan also learned to Sayyid Baabussijjil and Mufti Syafi'i about Ilmu Hadist, ILmu Falaq and Qiro'ah at
his teacher was K.H Asy'ari Baceyan and Syech Ali Mishri Makkah[7]
K.H Ahmad Dahlan read many books; beside his
assiduity learn, it enriched knowledge of K.H Ahmad Dahlan in so many matters.
Those books were Ilmu Kalam of Ahlus
Sunnah wal Jama'ah book of philosophic idea, fiqih book of Imam syafi'i,
tasauf book of Imam Al Ghazali, and books written by Syech Muhammad Abduh
and Ibnu Taimiyah.
The wide knowledge and
discipline of K.H Ahmad Dahlan, making K.H Ahmad Dahlan grown as a wise,
sharply his idea, and he has the view which next far.
At age 15 year, he went
on a pilgrimage and lived during 5 year in Mecca. At this period, K.H Ahmad
Dahlan interacted with innovator ideas in Islam, like Muhammad Abduh,
Al-Afghani, Rasyid Ridha and Ibnu Taimiyah. When he come back to his village in
1888, his name changed by Ahmad Dahlan.[8]
Despitefully, his love
to Science revealed by event that happened in 1892. In that year, someone gave
money 500 gulden with means to capital trade. However, K.H Ahmad Dahlan bought
books and kitab.
In 1903, he went back to
Mecca and remained during two year. At of this period, he has time learned to
Syech Ahmad Khatib. Ahmad Khatib was born in Bukittinggi, in1855, and at the
age of twenty-one, in 1876, he left for Mecca where he was to spend the rest of
his life. Through time he was to become one of the most learned and important
persons in the Indonesian colony in the Holy City. He even had the privilege of
marrying one of the daughters of an upper class Arab family there.
Nevertheless, above all, he was to be honored with a rank of Imam for the Syafi’i Mahzab, which gave
him the privilege of teaching in the Masjid
al-Haram, the sacred enclosure of the Mecca’s Mosque.[9]
Syech Ahmad Khatib also
teacher of Hasyim Ash'ari, and later becomes NU organizer.[10] Besides that, K.H Ahmad Dahlan also
compared his thought with the Moslem
scholar of Indonesia who live in Mecca, like;
Syech Muhammad Khatib of Minangkabau, Kyai Nawawi of Banten, Kyai Mas
Abdullah of Surabaya, Kyai Fiqih Kumambang of Gresik.[11]
Coming back from Mecca,
he married with Siti Walidah, cousin by himself, child of Kyai Penghulu Haji
Fadhil, and later recognized by name of Nyai Ahmad Dahlan, a Warrior of
National and Aisyiyah organizer. From his marriage with Walidah, K.H Ahmad
Dahlan got six children; they were Djohanah, Siradj Dahlan, Siti Busro, Irfan
Dahlan, Siti Aisyah, and Siti Zaharah. [12]
Despitefully, K.H Ahmad
Dahlan also married with Nyai Abdullah, widow of H Abdullah. He has also
married with Nyai Rum, young sister of Kyai Munawir Krapyak. K.H Ahmad Dahlan
also have child from his marriage with Nyai Aisyah [young sister of Adjengan
(community leader) Penghulu] Cianjur which called Dandanah. He also married
with Nyai Yasin Pakualam Yogyakarta.[13]
In 1923, K.H Ahmad
Dahlan passed away and later buried in Karang Kuncen Yogykarta.[14]
B. The Work of K.H Ahmad Dahlan
K.H Ahmad Dahlan was
officer of sultanate of Kraton Yogyakarta, as a preacher at the Big Mosque of
Sultanate Yogyakarta.[15]
After K.H Ahmad Dahlan learned from Syech
Ahmad Khatib in Mecca during two year, he was started propagate his opinion. As
devotee science of falak (astronomy),
the first matter tried by K.H Ahmad Dahlan was repairing direction of prayer.
That moment, in Indonesia, people prayed precisely facing to west. However,
according to calculation of Dahlan, ought to rather to north a few. Therefore,
as one of the twelve of imam in the
Big Mosque of Sultanate Yogyakarta, he tried make direction of prayer more
accurately. Unhappily, superior of Dahlan, K.H Muhammad Challil
Kamaluddiningrat, was not in agreement.[16]
When Dahlan and some his
students (santri) made the new shaf line in that mosque (night time), penghulu of mosque become irate and
command his partner damaged the surau
of Dahlan -which newly made, with the direction newly. Feel excluded, Dahlan
was ngambek (angry). With his wife, he meant hijrah from Yogyakarta. Kyai Saleh,
brother in law, canceled that intention, Dahlan making a new surau. From that, later the Big Mosque Yogyakarta
- which finally follow his doctrine, including direction problem - he
propagated his religious advices. Moreover, he went some other area at the same
time for trade.
At 1909, K.H Ahmad
Dahlan entered Boedi Oetomo (Noble
Endeavor). Generally, member of Boedi
Oetomo work in government. Moreover, he has opportunity to teach religion
in governmental schools.[17]
The reception of Boedi Oetomo members was warmly. Because considering the way of
thinking Dahlan made Islam felt in harmony with the way of thinking of bevy
members which had western education, direct or indirectly, doctrine of Dahlan
becoming new identity to all young man which thrown out from their tradition
environment. However, the Dutch environment did not accepted it.
As one of the member of Boedi Oetomo, K.H Ahmad Dahlan
comprehend enough with political situation in Indonesia. From here, he got
inspiration tried look for way keeping unity through a regular organization.
As membership in Boedi Oetomo, K.H Ahmad Dahlan gave
opportunity missionized toward the members of Boedi Oetomo and taught Islam religion to students that went school
in Dutch school, at his home (Kauman). Like Kweeck School (King School) in
Jetis, every Saturday and Sunday, and he taught the students of OSVIA (Opleiding School Voor Inlandsch Amtenaren/
Sekolah Pamong Praja) in Magelang.[18]
About 1908-1909, K.H
Ahmad Dahlan built the first formally school, namely Madrasah Ibtidaiyah (elementary
school) and Madrasah Diniyah at
his home in sitting room was fairish narrow 2,5 X 6 M. It managed modernly with
new curriculum and method. For example, teach some Science which expanding in
the early twentieth century.
It was the first school
which built and managed by Pribumi
self-supporting arranged with the equipment of teaching learning modern, like
bench, blackboard, dingklik
(four-footed chair from wood with the long seat), and instruction classically
system. One system of instruction and management school which still foreign
among santri society, even not rarely
they told as kafir school. The first
students of the school only six people, however half year later rise drastic
300% more becoming 20 people.[19]Therefore,
they were called Dahlan as a Kyai Kristen
(Christian Kyai).[20]
On 1912, K.H Ahmad
Dahlan found the Muhammadiyah organization executed the aspiration of renewal
Islam in Indonesia. K.H Ahmad Dahlan wish performed a renewal in the way of
thinking and did a good deed according to guidance of religion Islam. He wishes
invited the Moslem of Indonesia Islam to life return according to the Holy Qur'an and al-Hadist. It found on November 18th, 1912. In addition,
since early Dahlan was contended that Muhammadiyah was non-political
organization but socialist and moved in education.[21]
Despitefully, his
experience during becomes religion teacher in Dutch school also grew his
awareness, lifted the prestige of Indonesian nation from all of coating,
passing education which did not only destined elite faction and the
intellectualistic character.
On the other hand, K.H
Ahmad Dahlan also saw the importance of conducted renewal of Islam education
system from pesantren becomes to
modern education system. In consequence, did not surprise, if forming of
Muhammadiyah was early with the "pendirian (founding)" Islamic
School, namely alliance between the public educations with the madrasah system, in his house Kauman,
Yogyakarta.
With education
institute, Muhammadiyah organizer tried realize his ideas made the organization that built as religious
social organization with the reformation label.
Beside active in raising his idea about
Muhammadiyah missionize movement, he nor forgot his duty as person which had
responsibility to his family. Despitefully, he also known as a businessman
which enough succeed by batik trade
which that moment was the profession entrepreneurship which symptom enough in
society.[22]
C. The Life of
K.H Ahmad Dahlan as Muhammadiyah Organizer
Muhammadiyah was a big
Islam organization in Indonesia. Especial target of Muhammadiyah was return all of deviation that happened in mission process.
These deviations often caused the Islam doctrine mixed with habit in certain
area because of adaptation.[23]The
name chosen by the movement, Muhammadiyah, meaning the follower of Muhammad,
clearly indicates its aim return to the true orthodox teachings of Islam
originating from its original or pure source, Al-Qur’an and Hadith.
Consequently, this was liberate the Muslims from blindly following (taqlid) anyone of the madzahib and its traditions and
teachings.[24]
On November 18th,
1912, K.H Ahmad Dahlan and a group of his close friends formally founded the
Muhammadiyah movement at Kauman, Yogyakarta, with the following persons acting
as members of its first leadership:
1. Mas Ketib Amin, K.H
Ahmad Dahlan (chairman)
2. Mas Pengulu, Abdullah
Sirat (secretary)
3. Raden Ketib Tjandana, H.
Ahmad
4. H. Abdul Rahman
5. Raden H. Sarkawi
6. Mas Gebajan, H. Muhammad
7. Raden H. Djaelani
8. H. Anis
Prior to the birth of
Islamic Modernism at the very early part of the present century, Indonesia
Islam was in a state of “darkness” as was clearly indicated by its decadence as
a concept of belief, and by the backwardness or intellectual underdevelopment of
its followers. Its decadence was largely because the faith was highly
influenced by Sufism and age-old
religious traditionalism, while the backwardness of its followers largely cause
by its historically static, if not primitive, educational system. Both were, of
course, interrelated.
The term sufi constitutes what we understand in our modern terminology as a
mystic, while Sufism (or better known
as tasawuf) expresses what we mean by
mysticism. Sufism in Islam appears to
have started as far back as the seventh century of our era, or the first
century of the existence of Islam as a religion. Through time, it was develop
and spread in different forms all over the Muslim world.[26]
In general, Islamic Sufism could be said to have become a
product of diverse forces working together “speculative developments of the
Mohammadan monotheistic idea, Christian asceticism and mysticism, Gnosticism,
Greek and Indian Philosophies”.[27]
Through his mystic life, a sufi sought to create a harmony with the
divine will through words, act and thought. The ultimate aim of a sufi was then to triumph over all his
attachments to the flesh until his soul found the true God. Al-Haqq (the real). As such, he was to
consider himself a particularly pious and pavoured person, a person processing
an inner knowledge of the Faith, which no ordinary Muslim could have ever
achieved; and in practicing his mysticism, a sufi was again to use certain expressions that were also uncommon
to the ordinary Muslim.
The birth of the Muhammadiyah
movement in 1912 was to be preceded and accompanied by a number of important
events, which were to condition the role of Islam, and for that matter of
Muhammadiyah itself, in Indonesia politics during the last four decades of
Dutch colonial rule.
According Alfian, Muhammadiyah
playing three interconnected roles, namely, (1) As a religious reformist, (2)
As an agent of social change, and (3) As a political force. The first two were
resultant from its overt aims as a socio-religious organization. The third one
was the result of both the philosophical implication of Islamic modernism
adopted by Muhammadiyah and the development of the movement as one of the major
interest groups.[28]
As a religious reformist,
Muhammadiyah aimed at purifying the Islamic Faith by removing superstitious
practices and traditional admixtures. In short, it tried to bring back the
Faith into a form of purity, that is, as it was taught and practiced by
Muhammad and the four Caliphs after him (Abubakar, Umar, Usman, and Ali).
Basically, the Holy Quran and Hadist (a book which codifies the saying and
manners of the Prophet) should only lead the Muslims.
In this respect, it was indeed no more than a
religious revivalist movement. On the other hand, however, it opened up the
gate for modern interpretations of the contents of the two books, provided, of
course, that such interpretations is suggest by those who were supposed to be
very knowledgeable on religion. This is mean to put the Faith in a position so
that it could always meet the demands of the ever-changing world. From here,
the belief is thus deriving that Islam is a religion for all times and all
societies. The modernizing force of Muhammadiyah seemed to have originated from
this belief. Its activities in paying this religious role ranged from its own
various publications on religious matters to its own type of dakwah (religious propagation) in the
form of tabligh (religious
gatherings).
Socially, as what seemed to be a
logical conclusion from its religious belief, Muhammadiyah aimed at modernizing
the Indonesian Muslim community in order to lift it up from its backwardness to
a place of respectability in the modern world. For that purpose, it improved
Muslim education by introducing new methods and systems, and initiating works
in social welfare such as those in the fields of health and the care of
orphans. This did appear to indicate an attempt by Muhammadiyah to play the
role of an agent of social change in Indonesia.
As a political force, Muhammadiyah’s
role analysis from (1) The philosophical view of Islam as it seemed to have
been adopted by Muhammadiyah, and (2) The development of Muhammadiyah as a
major interest group in Indonesia politics.
Philosophically, the Muslims-notably the
reformists-were expected to believe that Islam did not spilt religion and
politics. It is considering a constitution that does not separate the realm of
God from that of Caesar, or for that matter the realm of ethics from that of
law. As can be seen elsewhere in this thesis, Muhammadiyah seen to have held
the same view. Therefore, philosophically speaking, Muhammadiyah not have
completely disengaged itself from political matters as its overt non-political
aims and activities seemed to have indicated. The problem now is in knowing how
Muhammdiyah did get involved in politics. This can do by analyzing the
development Muhammdiyah as an interest group.
On December 20th, 1912,
the organization field its formal request, signed by K.H Ahmad Dahlan and
Abdullah Sirat as Chairman and Secretary of the new Movement, to the Governor
General asking for an official license recognizing Muhammadiyah as a legal
person, a lawful organization. The application is submits together with a draft
of the statute of the movement.[29]
Apparently, this draft of statute
contained “The spreading of Muslim religious teaching among the native people
of Java and Madura”. The Dutch colonial government seemed to have been very
cautious about the wide territorial scope of the new movement- Java and Madura - and therefore deliberated on the matter for quite a while.
On April 21st, 1913, the
Dutch Resident of Yogyakarta, Liefrinck, wrote the Governor General in which he
suggested that the government could approve the application provided that the
word Java and Madura should be changed into “the residency of Yogyakarta”. Thus
limiting the territorial space of the movement to its birthplace. On January 26th,
1914, the advisor for Inlandsche Zaken
(native affairs), Rinkes, advised the government to do the same, but left the
door open for the movement to file new applications for its new branches which
might develop outside Yogyakarta in later years. As we may recall this was
undoubtedly, the same politic accorded to Sarekat Islam. A more or less similar
opinion was also given by the Department of Justice in its report dated March
19th, 1914.
Based on the above deliberation,
advice and consideration, the Office of the Governor General finally issued the
license, dated August 22nd, 1914, recognizing the establishment of
Muhammadiyah as a legal person limited to the Residency of Yogyakarta, instead
of Java and Madura as had been formally requested. Accordingly, Muhammadiyah
accepted the decision so its original draft of statute was changed into a new
one. From this statute, the new goals of movement are:
a.
The
scattering of Muslim religious teaching among the native people in the Residency of Yogyakarta, and
The statute it mentioned the
following ways to achieve the above goals, are:
a.
To create
and maintain good support of educational institutions, where besides common
(secular) subjects the doctrine of Muslim religious teachings would also be
given.
b. To hold
meetings among its members and interested persons, where the topics from Muslim
religious teachings would be discussed.
c.
To create
and maintain good support of the prayer-houses (wakafs and mosque), where
public religious services would be held.
d. To publish
and render support in publishing books, treatises, brochures, and newspapers,
wherein the subjects from religious usages and Holy teachings would be treated,
shall, in each aforementioned case, as well as other means, never be in
conflict with law of the land and with public order or good customs.[31]
Although Muhammadiyah
was limited, but in other area like Srandakan, Wonosari, Imogiri, and other
places have stood the branch of Muhammadiyah. This matter was opposed against
desire of the governmental of Dutch Indies. To overcome it, so K.H Ahmad Dahlan
interrogated it by suggesting branch of Muhammadiyah outside of Yogyakarta used
other name. For example, Nurul Islam
in Pekalongan, Ujung Pandang by the name of Al-Munir,
Garut by the name of Ahmadiyah.[32]
While, in Solo built the bevy of Sidiq Amanah
Tablig Fathonah (SATF) getting guidance from branch of Muhammadiyah. Even, in
Yogyakarta town itself K.H Ahmad Dahlan suggesting of Jama’ah (follower) and bevy for did the Islam importance. The
bevies and followers got the guidance from Muhammadiyah, they are Ikhwanul Muslimin, Taqwimuddin, Cahaya Muda,
Hambud-Suci, Khayatul Qulub, Priya Utama, Dewan Islam, Thaharatul Qulub,
Thaharatul-Aba, Ta’awanu alal birri, Ta’ruf bima kanu wal-Fajri, Wal-Ashri,
Jamiyatul Muslimin, Syahratul Mubtadi.[33]
Ideas of Muhammadiyah
renewal overspread by K.H Ahmad Dahlan with perform tabligh to some towns. Despitefully, also through the trade
relationship owned. This idea in the reality got the big greeting from society
in some towns of Indonesia. Moslem scholars of some other areas came to him,
expressing support to Muhammdiyah. Muhammdiyah more and more expanded almost in
all of Indonesia. Therefore, on Mei 7th, 1921 Dahlan applying to
government of Dutch Indies found the branches of Muhammadiyah in all of
Indonesia. This Application was granted by government of Dutch Indies on
September 2nd, 1921.
As a democratic, for
Muhammadiyah movement activity. Dahlan facilitated all of members Muhammadiyah
to the evaluation work process and leader selection in Muhammadiyah. During his
life in the Muhammadiyah movement activities have been carried out twelve times
of member meeting (once in one year), which that moment used by the term Algemeene Vergadering (public conference).
Some specifics of mind
and view of K.H Ahmad Dahlan, there are:
1. In the field of Aqidah, K.H Ahmad Dahlan’view goes on
with view and idea of Salaf Moslem scholar.
2. According to K.H Ahmad Dahlan’s
view, believed in Allah was did a good deed, it means
that masterpiece and did something, conducting action as according to guidance
content of Al-Quran and Hadist. Person who believed in Allah was one who
confronts his/her soul and life only to Allah SWT. What was proved with the
action and deed, like; volunteer to make a sacrifice his/her property and self,
and work in his/her living for Allah.
3. Base of Islam laws are Al-Quran and
Sunnah. If from both was not found a explicit law method, so determined by
logic with utilizing think logical ability (mind) and also ijma' and qiyas.
4. There are
five ways to comprehend Al-Quran. They are understanding its meaning,
comprehending its intention (tafsir),
always question to own self, which prohibition order and command of religion have
been done, did not look for the others article before content of article is
previously done.
5. K.H Ahmad
Dahlan declared that the real action was concreted form of translating
Al-Quran, and organization was the
place of that real action it. obtained understanding that, Moslem always extend
and sharpen the mind ability with ilmu
Manthiq or Logic
6. As base to
be someone like and brighten up, so they must sure that death is danger, however forgetting of death is much more big danger
from death itself. Beside that, K.H Ahmad Dahlan declared that they were to
be inculcating at their heart ghirah
and moved of heart to goes forward with the basis of moral and candidness in doing a good deed.
7. Problem of
key to increase the life quality and Moslem must understood various sciences that develop in arranging
society life.
8. The young generation construction (kader) conducted by K.H Ahmad Dahlan
with the way of direct interaction. Executed his theory, he gave the guidance
and then called Hizbul Wathan, the
bevy of young man-adolescent recognized by the name Fathul Asrar Miftahus Sa'adah.
9. Strategy
faced by the social change of modernization effect was referring return to
Al-Quran, eliminating fatalism attitude, Taklid
attitude. It execute to animating soul and spirit of ijtihad, through increasing of logical thinking ability and studies
the social reality.
10. The object of Muhammadiyah missionize movement
was the small people, the poor clan, wealthy people, and intellectuals.[34]
The relation of specifics of K.H
Ahmad Dahlan’s thought, K.H AR. Fachruddin (Leader of PP Muhammadiyah since 1968)
in his book Menuju Muhammadiyah,
published by PP Muhammadiyah Majlis Tabligh, 1984, declared that done by K.H
Ahmad Dahlan as long as his leadership in Muhammadiyah were:
1. Straighten
of tauhid. Only Allah, which oblige
to be curtsey. Only Allah, which oblige to be adhered His command and avoided
His prohibition order. It is Summary Allah is The Most Perfect.
2. Only Allah
that Al Khaaliq (creator), because
surely that all of in the world fall to pieces and only Allah is eternal.
3. We (human)
to contact Allah is directly, there is no any medium. Therefore, only Allah, we
are request. Allying Allah is biggest sin, sin that cannot be forgiven; if not
really apologize to Allah (Taubatan
Nasuuha).
4. Straighten
of the ways of religious service according to the one which examples Prophet
Muhammad SAW
5. Developing Akhlaqul karimah and social ethics
6. Developing of social arranged as according to
Islam demand.
See the principle of K.H Ahmad
Dahlan’s thought above, he placed the mind
and logic as knowledge bases. In addition,
Muhammadiyah was medium for realizying all of education modernly.
Because of the services of K.H Ahmad
Dahlan arisen awareness of nation through the renewal of Islam and education,
therefore, Indonesia Government decided him as Warrior of Indonesia National,
by letter decision of president No. 657, Th.1961. The basics of decision as
follows:
1. K.H Ahmad
Dahlan has pioneered the resurgence of Moslem realizing their chance as nation
colonized which still have to learn and do
2. Organizationally
Muhammadiyah founded many giving pure Islam doctrine to Indonesia. The doctrine
which claiming progress, intelligence, and did a good deed to society and
people, base on faith and Islam
3. Organizationally,
Muhammadiyah have pioneered the charitable of effort social and education that
very needed resurgence and nation progress, with the soul of Islam doctrine.
4. Organizationally,
Muhammadiyah part of woman (Aisyiyah) have pioneered the resurgence woman of
Indonesia got the education and social function, as level as with man group.
D. . K.H Ahmad Dahlan’s View of Education
According to Umniyah A.
Wardi (student of K.H Ahmad Dahlan) that the aspiration of K.H Ahmad Dahlan
about education was dadiyo Kyai sing
kemajuan, lan aja kesel-kesel anggonmu nyambut gawe kanggo Muhammadiyah
(become the Moslem scholar which went forward and do not feel tired in working
for Muhammadiyah). Moslem scholar went forward was able to go along with
times. That Moslem scholar has equipped himself with the science and
technology, beside theology. While, work
for the Muhammadiyah was means in
wide society because Muhammadiyah was founded with a purpose improve the
society of pursuant to Islam.[35][35]
In this case, K.H Ahmad
Dahlan placed the mind and logic as knowledge bases. Therefore, logic according
to Kyai was the bases for framework compilation the way of thinking (methodology)
comprehending Islam doctrine.
K. H Ahmad Dahlan
appeared has not only understood it well, but also practiced in the reality.
That often-quoted saying of Prophet Muhammad was: “seek knowledge, even if you
have to go to China for that”.[36][36]
As according to that
often-quoted saying of Prophet Muhammad, K.H Ahmad Dahlan try look for the
science start from his own father, then to Moslem scholar that exist in
Indonesia until Moslem scholar of Mecca. Later, he nor tired teach the science
which have got of starting from environment of Kauman society, Boedi Oetomo organizational and
Muhammadiyah which himself becoming founder.
K.H Ahmad Dahlan no
doubt understood well that Muslims were request to quest for knowledge, as
insisted by the Holy Prophet, in the course of their live time from the cradle
to the grave. Therefore, as a reformer of Islamic thought. K.H Ahmad Dahlan and
his wife, Nyai Dahlan, started consider the establishment of school for boys
and girls. The first Muhammdiyah elementary school was set up in that year
where religious and general knowledge were thinking, simultaneously.
So can understood that K.H Ahmad Dahlan interpreted the education was a
medium propagated the education about religion Islam through Muhammadiyah
missionize movement. In addition, from Muhammadiyah was many schools founded under observation
of institution muhammadiyah.
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