Notes: The Reformist Ideology: Religious Views Muhammadiyah Track Early Period

The Reformist Ideology: Religious Views Muhammadiyah Track Early Period
Notes:
1. Muhammadiyah reform mission is always to give greater emphasis to social welfare; that the basic principles of faith and worship is not limited influence on the faith and ritual per se, but has wider implications when placed social context, irrespective of such confirmation, the implementation always requires faith in the ritual practices daily religious existence of standards and standard (hal.6)
2. The main characteristic of this book is its emphasis on the formation of the ideology which is the first book to analyze the religious view of Muhammadiyah and the social implications and review of factors underlying the change in ideological orientation among the Indonesian Muslim community in the early twentieth century. By using the ideological approach. The main purpose of this book to provide in-depth analysis Muhammadiyah Muhammadiyah against religious views and their implications for social reform
3. The sources used are primary and secondary sources from the years 1912-1942 (the period of Dutch colonization
4. Distribution CHAPTER (chapter I on track the transmission of ideas Islamic reform movements of Indonesia in the early twentieth century (the role of pilgrims, students, in Mecca and Cairo), the basis of religious views, characteristics and ideas about the reform movement and orientation ideologisnya.Bab Muhammadiyah II interpretation of Islamic teachings to give prinnsip reformasin principles of social (world view, his philosophical views, fan understands the role of reason in religion). Chapter III of the philosophy of the movement (hub.agama with social responsibility: the concept of benefit, goodness, charity pious, social life in general interpretation of Quran verses on social themes; concept of kindness nahyi munkar amar, fastabiqul Khairat, ikhlas.Bab IV on the orientation of related practical understanding of Islam Md; concept of charity, the principle underlying the emergence of social action, the last chapter also contains notes conclusions.

BAB I CHAPTER I
Islamic Renewal Idea Trannsformation
Contact the Hajj in Mecca
Contact student life at Mecca and cairo
Muhammmadiyah similarity with some movement in Egypt, such as –
1. reform movement of Ibn Taymiyyah (661-728 H/1263-1328 VII-VIII century / XIII-XIV
2. Wahhabi movement of Muhammad ibn Wahhab (1115-1206 H/1703-1792 M), a more radical and uncompromising towards non-Islamic and superstition
3. Muhammad Abduh (1849-1905) was an urgent need to reconstruct the intellectual basis of the Islamic worldview (affirmation of the meaning of Islam and its implications for modern society) hal.18
4. Islamic movement in Egypt has the strongest influence on the MD in addition to considering the student contacts are also affecting the middle east ideas MD (hal.19)
5. Practice of pilgrimage has become the entrance of Islamic ideas and melahrikan Islamic thinkers in Mecca, especially the younger generation, meurut Hurgronje (hal.21-22)
6. Ahmad Dahlan effort to correct the direction of Qibla is because his understanding to Falak science and mathematics
7. Padri movement in Padang and effort before the MD stood Ahmad Dahlan menyingjapkan search correlation org religious sciences in Indonesia in Mecca at the end of XIX century and the early themes of Islamic reform (hal.29)
8. Publication al-Manaar and urwatul wutsqa (hal.30)
9. Modern Islamic movement and the notion of religious rekosntruksi (hal.37)
– Middle eastern-religious network in the XIX and XX century Markowitz sustainability thinking Indonesian religious traditions gave birth to the idea of renewal
Muslim groups: traditional conservatives, refornis modernist, radical puritan, hal.48
– NU-Feature (January 10, 1926) (bermazhab Syafii, strong religious tradition, a reaction to the reformist movement. EXACTLY and Al-Ershad radical tends to eradicate tuberculosis without compromise, p. 51.
Common feature of the reform movement:
—— Geertz suggests the idea of “markets and mosques’ linked to the concept of the founders of the organization NU, MD, Just, and al Irysad.hal.66
– Reformas-Protestant differences in Europe with Islam in this = donesi; Protestant reformers of fraud against a system of religion, while Islam in response to a lack of interest in Islam and western cultural dominance and polotik.
CHAPTER II
RECONSTRUCTION OF ISLAMIC p. 75 –
1. ACADEMIC philosophy books KH.DAHLAN, has stressed the need for leaders to interpret the MD basic beliefs of Islam to give prinsip2 keagaam and social renewal.
2. Islam is the revelation of God from Adam to Muhammad. Hal.77.. Islam contains instructions for obtaining the material and spiritual happiness to human life in this world and akhirat.hal.77.
3. Focus on the problem of Islam: faith, morals, worship and muamalah, hal.79. (Which can be changed and can not be changed)
4. Background because of the tendency of Islamic renewal that continues down the post Rasululllah died. Al islam mahjubun bil almuslimin. Al Islam mahjubun almuslimin bil. Hal.83. Hal.83.
5. Muhammmadyah view that the affairs of the world has a strong correlation with Islam.hal.89 harmony.
6. Values most emphasized by the founders MD adalh keikhkasan, hal.96. kesolhena individuals must direflesikan kedala social koselhan.
7. . Understand the principles Agam, hal.98.
1.akal, is associated with the concept of ijtihad integral part, there is no conflict between reason and Islam. Religion should be based on reasonable interpretation to be applied in practical life, hal.102. sense must be developed through education.
2. 2. ijtihad dan tarjih ijtihad and Legal Affairs Committee
Ijtihad can be done individually and institutionally, for those who are able to do so, for those who are not able to be ITTIBA ‘, Legal Affairs Committee hal.105.majlis Founded in 1927 at the 16th conference on pekalongan. Majlis Legal Affairs Committee responsible for formulating the basic theological and interpret ideoogi MD re-frame an alternative ideology, hal.107.
CHAPTER III
INTERPRETATION TO REFORM SOCIAL Islamic doctrine, hal.129
1. Ekonmi social conditions of Indonesian society when MD first became acquainted with social themes, the relationship of individual acts of worship with the slogan of social and sloga-amar nahy munkar Maruf, fastabiqul Khairat
2. Cropping systems / cultuurstelsel forced a major factor in the destruction of pereknomian java pedaalama years 1830-1880.
3. During the 1910s and 1920s appears as the voice of SI resistance against the regime that dutch penindsana reprsif and demanding an end to social and declared revitalization of Islam as a political force to achieve key objectives.
4. sosial Islamic doctrine and social reform; 17 groups of verses of the Quran teachings contains about Dahlan KH.A ide2 social reform
5. Faith and social responsibility hal.149
6. Prayers and social responsibility hal.159
7. Good works and social responsibility hal.163, faith, islam and ihsan
8. Birr and social responsibility, hal.170.Birr concept; symbol of obedience to God, the concept of piety, social and religious obligation. Birr properties: the implementation of an emergency, without delay,; regardless of whether or not completed; sincere.
9. Two courses pkok MD amar nahyi munkar kindness and fastabiqul Khairat.Hal.174. See paragraph 104 Imran ali letter. Propaganda purposes: the formation of individual and social character, the betterment of society: tabsyir, tajdid and ishlah.
10. Da’wah is not the duty of Muslims per se, but need institusi.hal.177.
11. Khairta fastabiqul concept: a letter of al-Baqarah verse 148 and the letter of the fifth paragraph 48
CHAPTER IV
PRACTICAL DIMENSION OF ISLAM TEACHING
1. The principles of real action, this is the destination for the MD akhiragama, hal.183
2. Isnpirasinya letter to the 9th paragraph 105. AD Menurit ulamalah most responsible for social change a society, hal.187.
3. From theory to practice, hal.192. AD Dahlan santrinya untyuk always encourages conduct practical interpretation of a clause rather than elaborative commentary extent, hal.193. particularly interpretation of al-Maun letters and concern for the poor and orphans falkir which led to the birth Peneolong Oemoem Tribulation (PKO) in Pekalongan, MD
4. Interpretation letter to the 26th verse 80 that God’s people who are sick menyembuhkab translated into practical tatarn must make RS.
5. ) Interpretation letter to the 96 paragraph 1 of the importance of reading diterjemakan lemnbaga into making institutions of education (illiteracy eradication and the two founding sekolah2)
6. Bincara little more work, things, 209.

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