THE STRATEGY OF MUHAMMADIYAH DAKWAH IN ANSWERING THE

CHALLENGES OF GLOBALIZATION AND INFORMATION ERA

Submitted to :

Nurwanto S.Ag., M.A., M.Ed

Submitted By :

ARISKI PUJI PURWANTO

(20160610468)

INTERNATIONAL PROGRAM FOR LAW AND SHARIAH

FACULTY OF LAW
UNIVERSITAS MUHAMMADIYAH YOGYAKARTA
2017
 BAB 1

INTRODUCTION

A. Background

As the development of a dynamic and very complex society forced

Muhammadiyah to adapt itself to the development. Like other religious organizations,
Muhammadiyah is demanded by a state to reassess its identity to remain relevant and able
to cope with the increasingly complex challenges.

Muhammadiyah is known as a modernist organization (Tajdid). The willingness

of Muhammadiyah to adopt modern methods in daily organizational life, for example in
the education system, Muhammadiyah took over the western education system that is
without separating between religious education and general education, Muhammadiyah
present by combining religious and general subjects, this is an effort Practical
modernization undertaken by Muhammadiyah. And the development of Muhammadiyah
to the latest da'wah strategy by involving information technology (IT) as the ingredients.

myself see this as an effort and strengthening (tauhid) which gives

Muhammadiyah a label as a modernist movement when compared to other community
organizations.
But with the more complex problems that must be faced by Muhammadiyah on
the one hand and the response it provides on the other side, often in recent times raises
allegations that this organization is experiencing kejumudan (stagnation).
Therefore, it is very interesting to observe how Muhammadiyah in dakwah amar
ma'ruf nahyi munkarnya use the media of information technology (IT). Is this a process
of adjusting the da'wah strategy of Muhammadiyah in this era of globalization?
B. Problem Formulation
1. How does Muhammadiyah as tajdid movement (renewal) answer the challenges of
the future ?
2. What is the strategy of Muhammadiyah's da'wah in responding to the challenges of
globalization era and information like today?
C. Purpose
1. Knowing the ins and outs of muhammadiyah from the beginning to the present, and
efforts muhammadiyah as tajdid movement in answering the challenges of the future.
2. Knowing the strategy of da'wah muhammadiyah especially in facing the object and
condition of da'wah in this era of globalization.
 CHAPTER II
DISCUSSION

A. Muhammadiyah as a tajdid movement (renewal) in answering the challenges of

the future.
When carefully examined since the birth and development of the union addressed
its identity, one of them is as tajdid movement (PP Muhammadiyah, Majlis
Pendidikan Dasar dan Menengah, 1999: 38). As a tajdid movement or renewal,
Muhamamdiyah is convinced that by really understanding, good, and true of the
teachings of Islam, it becomes good and true also experience. The renewal by
Muhammadiyah as a tajdid movement is the renewal of way of thinking and
understanding of Islamic teachings to be accepted by individuals and society at all
times and places.
The birth and existence of Muhammadiyah at its inception is not separated
and is a manifestation of the idea of thought and charity of Kyai Haji Ahmad Dahlan
(Muhammad Darwis) struggle that became its founder. After performing the
pilgrimage to the Holy Land and settling for the second time in 1903, Kyai Dahlan
began to plant the seeds of renewal in the country. The idea of renewal was obtained
by Kyai Dahlan after he studied with Indonesian scholars living in Mecca such as
Sheikh Ahmad Khatib from Minangkabau, Kyai Nawawi from Banten, Kyai Mas
Abdullah from Surabaya, and Kyai Fakih from Maskumambang; Also after reading
the thoughts of Islamic reformers such as Ibn Taymiyyah, Muhammad ibn Abdil
Wahhab, Jamaluddin Al-Afghani, Muhammad Abduh, and Rashid Rida. With his
own intellectual capital and interaction during his stay in Saudi Arabia and a reading
of the works of the reformers of Islamic thought has planted the seeds of renewal
ideas in Kyai Dahlan. So on his return from Saudi Arabia, Kyai Dahlan brings the
idea and movement of renewal instead of being conservative.
Interestingly, Dahlan who was born in the tradition of "traditional" santri
students and Javanese Kraton culture full of conservative "pakem", went on the hajj
and settled in a country that is in the influence of strong Wahabism, instead returning
to the country as a figure of renewal . That result is impossible if there is no
intellectual "energy" that is critical and thirst for renewal. He is not an "easy-to-reader
of science", despite studying at the center of Islamic history and power. According to
the assessment of Nurcholish Madjid (1983: 310), Dahlan is indeed a "true truth
seeker, who catches what is implied in Al Manar's commentary" and a unique
character because "his reform efforts are not through a preface or prior pre-
conditions."
The idea of renewal of Kyai Dahlan which has the aspect of "purification"
(purification) in addition to purifying aqidah from syirk, bid'ah, khurafat, superstition,
also in practice of worship. The most popular example is in straightening the right
direction of qibla. After failing to convince 17 scholars around the city of Yogyakarta
about the correct direction of the qibla of one night in 1898, and also the "rage" of a 5
cm white stripe at the great Kauman Yogyakarta mosque, Kyai Dahlan renovated his
family's surau and made it a mushalla Using the right direction of the Qibla, although
this surau was once forcibly destroyed by Kauman residents after a ban from
Penghulu Kraton as different from the direction of the Great Mosque Kraton
Yogyakarta and understand that developed at that time. Similar ideas can also be
demonstrated in the aspect of worship, ie the implementation of Eid prayers and Eid
al-Adha in the field, which was initially much rejection, but was eventually followed
and history later showed the phenomenon of the two Hari Raya prayers in the field
attached to the Muhammadiyah feature although it has now become common practice
The practice of Muslims in this country.
The reformist step of reform is to pioneer a "modern" education that combines
religious and public learning. According to Kuntowijoyo, the idea of education
pioneered by Kyai Dahlan is an update because it is able to integrate aspects of "faith"
and "progress", resulting in the generation of educated Muslims who can live in
modern times without splitting their personality (Kuntowijoyo 1985: 36). Islamic
educational institutions "modern" even become the main characteristic of the birth
and development of Muhammadiyah, which distinguishes it from the institution of
boarding school at that time. This "modern" Islamic education that was behind the
day was adopted and became the educational institution of Muslims in general. This
move in the past has been a successful reform movement, capable of producing a
generation of Muslim scholars, which if measured by the success of today's Muslims
will of course be different, because the context is different.
Even wrote Nurkholish Madjid (1990: 407) Muhammadiyah is the largest
"modern" Islamic organization in the world, bigger than any other Islamic countries.
Cak Nur's statement - the familiar nickname (late) Nurkholish Madjid - does
not come out of the blue, many considerations of facts and reality that support his
statement, from social aspects in society such as the role and services of
Muhammadiyah is very large. Physically, Muhammadiyah's awareness appears in a
variety of manifestations both related to the fields of education, public health and
other social activities. Currently in Indonesia there are more than 80 higher education
institutions in the form of unibersitas, institute, high school and academy, more than
10,000 primary and secondary schools, more or less 115 hospitals and plyclinics, and
more than 100 orphanages, mosques and praying communities.
He continued according to Cak Nur Muhammadiyah is a relatively successful
Islamic organization, when viewed the relatively modern institutional features with its
very impressive institutional social products.
The label attached to the body of the largest Islamic organization in the world
is due to the thoughts that exist in Muhammadiyah are often associated with the ideas
of Islamic reformers such as Jamaludin Al-Afghani, Muhammad Abduh, and Rashid
Rida. They are known as "modernist" Islamic figures.
The word modernis itself is the Indonesian word always used by modern
word, modernization and modernism which exists for example in "modern streams in
Islam" and "Islam and modernization".
Modernization in western societies implies thinking, flow, movement and
effort to change ideologies, customs, old institutions, etc., to conform to the new
atmosphere brought about by the advancement of modern science and technology
(Prof. Dr. Haruun Nasution, 1992: 11).
Thus the Muhammadiyah, as the other party called it, the modernist
movement, is a non-negotiable that Muhammadiyah must respond to the currents
brought by the "wave" of globalization and information. However Muhammadiyah
must strive to keep up to date, do not get stagnant and even miss. Particularly in the
 rejection of Muhammadiyah as a mission of amar ma'ruf nahyi munkar, it is
necessary to have a new "always" strategy, so that the object of the da'wah can be
more "on target".

B. Information Technology As A New Da'wah Strategy

Of the many existing societal organizations, Muhammadiyah's survival is
quite remarkable. Even though Muhammadiyah was born in the colonial period of the
West (Netherlands) in the archipelago, Muhammadiyah was able to survive, even
becoming one of the driving force against the invaders.
The challenge to Muhammadiyah is certainly different from the 'small'
challenge. Colonialism has been completed, but today Muhammadiyah is faced with a
situation that is not less crucial, that is globalization.
Can Muhammadiyah in this globalization process encourage Muslims to
emerge as the coloring party and direct the course of the process?
The answer to that question is certainly not simple as it is not simply the
process of globalization itself. But one thing that is clear is that Muhammadiyah
should not stand idly by seeing Muslims become the victims of globalization and
drowning basically just because they do not understand how to swim on it.
Globalization as a process will eventually bring the entire inhabitants of the
planet into a world society and a global society. This should be viewed and
understood as an unavoidable natural process caused by the increasingly advanced
human civilization in the field of science and technology (Iptek), especially
communication and information technology.
It reveals its most obvious form. Events in any corner of the earth can quickly
be communicated throughout the world. As a result humans increasingly realize its
position as a fellow citizen of one village of the world or a global village. As well as
the villagers who know each other and always mutually work together in realizing the
security and welfare of all citizens, so should the human attitude as fellow citizens of
the planet earth.
Realizing that the unity of mankind is a consequence of the progress of human
civilization, then globalization must be faced with the readiness to race in preaching
Islamic values to the world community. By being creative by excavating unceasingly
saripati and wisdom of Islamic teachings to be preached and donated as a mercy to all
nature (rahmatan li al-alamin) It can not be denied that there is another side of
globalization that impacts unfavorable to Muslims. Because the beneficiaries are the
most technologically powerful and have big capital. In this situation, globalization
arises in the form of Western domination of the Eastern (Islamic) countries. One of
the factors that led to the rise and spread of radicalism and terrorism is that
domination. John L Esposito, for example, sees that Western domination of Islamic
countries causes Muslims to be resistant to Western civilization. Unfortunately, such
resistance is often accompanied by a generalization that all that come from the West
must be rejected and hostile. Thus a bit more globalization has contributed to the
West-Islamic conflict. This does not mean we have to reject globalization, because
there are values and products of globalization that are beneficial to life together.
Globalization as a phenomenon of deprivation of space from time is not only a
necessity that can not be denied, but also beneficial to the interaction of civilization of
all mankind. Its emergence along with the progress of human civilization itself. But
globalization as an ideology, where economic liberalism is the spirit, of course must
be wary.
Noteworthy, the unlimited world demands the progress of Muhammadiyah in
improving morals and morals. What a daunting task of the National da'wah as a part
of the world's largest Muslims-and with the burden of the image of the nation and the
most corrupt. But in the midst of pessimism, Muhammadiyah must be able to
encourage the Indonesian Muslim Ummah to become a role model for mankind and
the Western bridge with Islam.
In the context of global da'wah, Muhammadiyah has the ability to direct its
citizens-most of whom have been graduated from undergraduate, post-graduate and
doctorate-to participate in socializing moderate Islamic values in the global circle.
Indeed they (Muhammadiyah people) are ready to become MML (Mandiri and Multi-
Lingual). They preach on the basis of conscience.
Thus, we can hope that Muslims are not easily dragged into the face of
globalization. As the biggest part of the nation of Indonesia, Muslims with the ability
to explore and utilize their religious teachings to answer the challenges of
globalization, it is expected to be able to pioneer and bring this nation appear in the
arena of global competition and competition without losing its identity as a nation of
faith and cautious. This is also a concrete effort to help direct the flow of
globalization.
With the world of communication and information technology it feels to be
narrow and small. Without belief the sophistication of science and technology
products can bring people to the attitude of pride and forget God. But from the point
of world faith that feels small it actually mengugah that humans feel smaller before
the God Almighty Creator. Without the guidance of the faith of an increasingly
globalized lifestyle, it will be easy to get people tossed around, stressed and alienated.
But with faith people will be tough to deal with it because the process is understood
as part of sunnatullah that can not be avoided.
The preachers of this age are no longer established with only the ability to
speak or speak. But the preachers of this age are investigators and mobilizers to
practical problem solving. He needs the skill and wisdom as a preacher and
contributor to the formation of tamadun which is established based on Islamic
reference. This means that in this position Muhammdiyah has awareness and has put
in a strategic position by presenting and incorporating information technology as its
partner in da'wah amar ma'ruf nahyiu munkar.
With the creation of the official website muhammadiyah can be interpreted as
a process of Muhammadiyah answer the challenge of the era of globaliasasi and
information, apparently Muhammadiyah indeed resfect against this challenge because
bagaiamanapun even if Muhammadiyah idle and just be the spectator or supervisor of
the magnitude of the wave of globalization and information, the flow will still drag
Muhammadiyah either slowly or even "forced" to participate in it. As stated by the
Chairman of PP Muhammadiyah, Muhammadiyah and Muslims must be able to adapt
to the current global currents. Because otherwise we (Muhammadijah) are not only
left behind but Muslims will also be left behind from the process of globalization
itself.
 CHAPTER III
CONCLUSION

Label Muhammadiyah as a tajdid movement (renewal) is not a figment,

Muhammadiyah proof today and in the future always provide evidence to present
the front in the mission of amar ma'ruf nahyi munkar whenever and wherever.
Muhammadiyah must be aware to be a coloring, not a colored in this era of
globalization. In any case, the global society that Miriam L Campanella in the
Transition to a Global Society is interpreted as an idealistic cosmopolitan and
universal society that includes all the people, living on earth, without regard to
cultural and ethical beliefs is slow and fast will eventually become a reality.
We (muhammdiyah and Muslims) can not turn a blind eye or even avoid
this current of globalization, this stream is very elastic and features two different
faces it can be very cruel to drag everywhere if we are never ready to be a player
not just as a spectator, Can also turn into the "angel" face that leads us to progress.
With the launch of this website Muhammadiyah has indirectly answered the
challenge even though it is the smallest part of the "questions" of the challenge,
there are still many other "question marks" to be answered, it is expected that
Muhammadiyah will become the driving force and the driving force in responding
to the challenge The future.
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