Muhammadiyah

Dari mana asal mula politik Muhammadiyah? Bagaimana sumber kajian politik Muhammadiyah? Bagaimana metode kajian politik Muhammadiyah? Bagaimana tolok ukur kebenaran politik Muhammadiyah? Inilah sejumlah pertanyaan epistemologis yang diajukan sekaligus dijawab oleh buku ini untuk menemukan apa yang disebut dengan “paradigma politik Muhammadiyah”. Artinya, pencarian paradigma politik Muhammadiyah ditelusuri sejak dari asal mula kelahiran, tahap pembentukan (masa lalu), tahap struktur (masa kini), dan tahap nasib (masa depan). Dengan metode fenomenologi dan induktif-deduktif yang digunakan dalam menelusuri data, buku ini berhasil melakukan investigasi secara mendalam, mengungkap fakta yang belum pernah terekspos, dan menganalisa secara komprehensif.

Harapannya, buku hasil riset yang dikaji secara filosofis ini bisa menjadi referensi utama bagi para pembaca untuk mengetahui lebih dalam tentang dinamika Muhammadiyah dan politik, terutama politik kekuasaan. Politik kekuasaan di sini difokuskan pada konteks relasi Muhammadiyah dan politik kepartaian, politik kepemiluan, dan politik kebijakan publik sejak 1912 hingga 2020. Buku ini juga sekaligus memberitahu kepada publik tentang epistema (how to) cara berpikir dan bertindak Muhammadiyah sebagai representasi dari kaum Muslim reformis di daratan Asia.

This paper discussed the history of thought of the natives in the Dutch East Indies in bringing forward their economy amidst the situation of colonialism. The educated modern middle class of bumiputra emerged as a result of the Dutch Ethical Policy. This group then influenced the mindset of bumiputra on viewing the modern economic situation. The thought of this educated modern class can be traced from two influential newspapers, such as Boedi Oetomo representing priayi and Soeara Moehammadijah representing santri. Using historical method, this paper showed that the economy of the Dutch East Indies was projected from the ideal view of the colonial government on a liberal economic system. Both newspapers provided different opinions in dealing with the situation, according to the cultural basis of the society they represented. Boedi Oetomo prioritized the modernization of the means of production, economic education, and improvement of business governance, whereas Soeara Moehammadijah showed that the way to improve the people's economy was based on community contributions and moral education.

And be good to the neighbour who is your relative and to the neighbour who is not a relative . . . (Qur'an, 4:36)

Islam has great respect for the mutual rights and duties of neighbours. The Holy Prophet said:

Jibra'1 always used to advise me to be generous with neighbours, till I thought that Allah was going to include the neighbours among the heirs of a Muslim.

The rights of neighbourhood are not meant for Muslim neighbours only. of course, a Muslim neighbour has one more claim upon us - that of Islamic brotherhood.


Explaining it, the Holy Prophet said:
Neighbours are of three kinds:

(1) that one who has got one right upon you;

(2) that one who has got two rights upon you;

(3) that one who has got three rights upon you.

The neighbour having three rights upon you is the one who is also a Muslim and a relative. The neighbour having two rights is the one who is either a non-Muslim or a non-relative Muslim.

The neighbour having one right is the one who is neither a Muslim nor a relative. Still he has got all the claims of neighbourhood-rights upon you.

Here are some more traditions which show the Islamic love towards the neighbours:

The Holy Prophet said:
That man is not from me who sleeps contentedly while his neighbor sleeps hungry.

The issue of neighbours is of interest and concern to all. Disputes and feuds regularly hit the headlines. A bad neighbour is something to be dreaded, while a good neighbour is, as the saying goes, worth his or her weight in gold. Islam has plenty to say about neighbours. The Prophet’s statements quoted in Neighbour’s Rights, although over fourteen hundred years old, are as topical and relevant today as they were then. Much may have changed in the physical surroundings in which we live, but human nature is the same as ever, and we still need guidance on how we should treat one another. Islam shows us how to deal with our fellow human beings—and our own neighbourhood is a good place to start. This book Neighbour's Rights According to the Sunnah and the Example of the Salaf by Ali Hasan A. Abdul-Hamid is a good book to start.

Penelitian ini memiliki latar belakang bahwa pendidikan saat ini kehilangan aspek-aspek manusiawi (dehumanisasi). Hal ini dikarenakan metode yang tidak memberikan ruang kepada peserta didik untuk berkembang sesuai kodratnya. Sehingga penelitian ini bertujuan untuk (1) Mengetahui karakteristik pendidikan KH.Ahmad Dahlan (2) Mengetahui karakteristik pendidikan humanisme dari pemikiran KH.Ahmad Dahlan
(3) Mengetahui Implikasi Pendidikan Humanis pemikiran K.H.Ahmad dahlan terhadap kemajuan bangsa dan perubahan sosial di Indonesia.
Dalam hal ini peneliti menggunakan jenis penelitian kepustakaan atau library research dengan metode pengumpulan data  menggunakan metode dokumentasi. Pendekatan yang digunakan oleh peneliti adalah pendekatan filosofis.
Dari penelitian yang telah dilakukan, peneliti menemukan bahwa
(1) Antara K.H. Ahmad Dahlan memiliki konsep pendidikan yang mengandung muatan humanisme, yaitu proses pendidikan didasarkan pada pemahaman bahwa manusia adalah makhluk yang memiliki potensi dalam diri mereka. Sehingga hakekat pendidikan adalah mengarahkan potensi tersebut agar lebih bermanfaat bagi manusia (2) Konsep pendidikan dari K.H. Ahmad Dahlan adalah membentuk perilaku baik seseorang dengan memaksimalkan kerja akal dan menambahkan muatan teologi dalam mengartikan pendidikan serta dalam proses pendidikan. (3) Salah satu peninggalan  pembaharuan Kyai Ahmad dahlan paling besar adalah tumbuhnya tradisi learning society.

RENUNGAN SANTRI.

Yaa Akhi... Pernahkah kamu berpikir, kenapa kamu harus masuk pondok ? Pernahkah kamu bertanya pada dirimu sendiri, apa tujuanmu masuk pondok ? Tak perlu membuat-buat alasan, karena pasti jawabannya adalah, Karena saya harus belajar, Karena ingin belajar ilmu agama, Karena saya ingin mencari ilmu dan pendidikan, Karena saya ingin jadi orang baik.. Tapi, cobalah jawab hal-hal ini... Sejak pertama masuk sampai sekarang, apa yang sudah saya lakukan untuk mendapat ilmu ? Sejak pertama masuk sampai sekarang, sudah seberapa pendidikan kader yang saya dapatkan ? Sudah seberapa beranikah saya untuk mengajak pada kebaikan ? Sudah seberapa beranikah saya untuk menyatakan kebenaran ? Sudah seberapa beranikah saya untuk menyampaikan ayat-ayat Al Quran dan hadits dihadapan orang lain ? bahkan yang tidak saya kenal ? Sejak pertama masuk sampai sekarang, sudah berapa ayat Al-Quran yang masih awet di memori saya ? Sejak pertama masuk sampai sekarang, sudah berapa hadits yang telah terrekam dan saya praktekkan ? Ummat Islam sekarang sedang dalam kesusahan, apa peran saya yang sudah saya lakukan dan akan saya lakukan-dengan izin Alloh-untuk mengatasinya ?

Burhani, Ahmad Najib. 2017. "PASCAWACANA : Mitsuo Nakamura dan Studi tentang Muhammadiyah" dalam buku Mitsuo Nakamura. Bulan Sabit Terbit di Atas Pohon Beringin: Studi tentang pergerakan Muhammadiyah di Kotagede sekitar 1910–2010 (Edisi kedua). pp. 435-445. Yogyakarta: Suara Muhammadiyah.

This unique scholarly work by Maulana Abdul Haque Vidyarthi, presents the prophecies about the advent of the holy Prophet Muhammad in the various world scriptures. The author proves that the scriptures of all nations foretell the advent of the Holy prophet. He has treated the Hindu, Buddhist, Zoroastrian, Hebrew and Christian Scriptures separately. The literal translation of the text has been done by scholars of that particular religion. Volume 1 of the new edition deals with prophecies about the Holy Prophet Muhammad in the Bible

Sekalipun wacana yang dikampanyekan oleh para elit atau
sebagian alumni Aksi Bela Islam adalah penerapan syariat Islam
(NKRI bersyariah), pada akhirnya tetap saja berorientasi kepada
kekuasaan. Rangkaian Reuni 212 hingga Ijtima Ulama yang
mendukung pasangan calon presiden dan wakil presiden nomor
urut 02, menandakan secara jelas bagaimana simbol-simbol agama ditarik di atas panggung politik praktis untuk sebuah kekuasaan,
kendati Prabowo-Sandi kalah dalam pilpres 2019. Tapi, hal yang
senantiasa menjadi perhatian dan kajian para peneliti, sebagaimana
pengamatan yang dilakukan Amin Abdullah, bahwa pasca Aksi 212
conservative turn menguat kembali dan bertujuan untuk meraih
kekuasaan politik (sekalipun gagal dalam kasus pilpres 2019). Amin
Abdullah menyebut gejala ini sebagai highly political spiritualy, yaitu
mereka mengangkat simbol-simbol dan spiritualitas Islam tetapi
untuk tujuan politik kekuasaan. Karena pada akhirnya, manakala
agama sudah masuk tercebur dalam dunia politik praktis, yang terjadi adalah kontestasi, rivalatas, dan perebutan kekuasaan. Fokusnya menjadi sangat profane, wordly, duniawi. Demikian pandangan Amin.

eBook ringkas tentang tuntunan perawatan jenazah muslim yang disusun menurut himpunan putusan tarjih Muhammadiyah. Isi ebook: Tanda-Tanda Kematian Seseorang, Menghadapi Orang yang Sedang Sakarotul Maut, Menghadapi Orang yang Baru Saja Meninggal, Hukum Merawat Jenazah,  Memandikan Jenazah, Mengkafani Jenazah, Mengkafani Jenazah, Mensholati Jenazah, Mensholati Jenazah, Penguburan Jenazah, Takziyah, Ziarah Kubur.

Inilah di antara yang dinyatakan oleh Prof Syed Naquib Al-Attas bahwa salah satu taget dan tujuan islamisasi Nusantara adalah membebaskan manusia dari belenggu mitos, dan tak diragukan lagi jika tahayul adalah bagian dari mitos. Demikian pula, berdirinya persyarikatan Muhammadiyah antara lain bertujuan untuk memberantas tahyul, selain bid’ah dan churafat atau yang dulu pernah disingkat TBC.

Dalam lingkungan Muhammadiyah, kajian ilmu falak syar’i dipelopori oleh Ahmad Dahlan (w. 1923 M). Sepeninggal beliau, para ulama Muhammadiyah terus mengembangkan tradisi kefalakan sehingga muncul beberapa ulama yang memiliki keahlian di bidang ini. Di antaranya adalah K. H. Ahmad Badawi (1902-1969), Sa’doeddin Djambek (1911-1977) yang banyak membawa pembaruan hisab di Indonesia, dan K. H. Wardan Diponingrat (1911-1991) yang mempelopori hisab hakiki wujudul hilal yang hingga kini dipakai dalam Muhammadiyah untuk penentuan bulan kamariah.

Dengan adanya kurikulum, pembelajaran dapat lebih disesuaikan dengan kondisi di setiap daerah bersangkutan, tetapi dalam prakteknya sebagian besar guru masih belum memahami tentang pembelajaran dengan penggunaan kurikulum KTSP. Oleh karena itu, sebagai calon guru, paling tidak harus mengetahui konsep dasar tentang KTSP. Dalam makalah ini akan dibahas mengenai konsep dasar KTSP yang berisi tentang pengertian, komponen-komponen serta landasan penyusunan KTSP.

Almighty God has provided for all our physical needs. The Holy Quran says:

He it is Who created for you all that is in the earth. (2:30)
And He has subjected to you whatever is in the heavens and whatever is in the earth; all this is from Him. (45:14)
Just as Almighty God has taken care of all our physical needs, He has also provided for our spiritual and moral needs. For this purpose He has been sending His Messengers and Reformers in all parts of the world among all nations from time to time. Thus the Holy Quran says:

And there is no people to whom a Warner has not been sent. (35:25)
And there is a guide for every people. (13:8)
Whenever there is decay of Dharma (i.e., religion) and there is spread of Adharma (i.e. irreligion) then for the protection of the poor and the good and for the destruction of the evil-doers, I shall appear from age to age. (Srimad Bhagrat Gita 4:7,8)
In accordance with these teachings, Almighty God has been sending innumerable messengers for the spiritual progress of mankind. Among these have been Prophets Adam, Noah, Abraham, Moses, Jesus, Krishna, Ramchandra, Zoroaster, Confucius (peace be on all of them). Ultimately when the human mind attained its full development and the time approached when mankind was about to become one people, the system of sending different messengers for different nations was terminated and Almighty God sent the Holy Prophet Muhammad, peace and blessings of Allah be upon him, as an exemplar for all mankind. He appeared in Arabia about 1400 years ago. Addressing him God says in the Holy Quran:

Say, O Mankind! truly I am a Messenger to you all from Allah to Whom belongs the kingdom of the heavens and the earth. There is no god but He. He gives life and He causes death. So believe in Allah and His Messenger, the Prophet, the Immaculate one, who believes in Allah and His words, and follow him that you may be rightly guided. (7:159)
It is a historic fact that the teachings of prophets who preceded the Holy Prophet Muhammad, peace and blessings of Allah be upon him, were limited to particular people and particular ages. On the other hand the message of Islam is of universal nature. The Holy Prophet(saw) was sent as a mercy for all rnankind. The Holy Quran says:

And We have sent thee not but as a mercy for all peoples. (21:108)
Previous scriptures such as the Vedas of the Hindus contain numerous prophecies pertaining to the advent of the Holy Prophet(saw). The Holy Quran says:

Those who follow the Messenger, the Immaculate one, whom they find mentioned in the Torah and the Gospel which are with them. He enjoins on them good and forbids them evil, and makes lawful for them the good things and forbids them the bad, and removes from them their burdens and the shackles that were upon them. So those who shall believe in him, and honour and support him, and follow the light that has been sent down with him – these shall prosper. (7:158)
This lengthy passage from the Holy Quran not only mentions the purpose of the advent of the Holy Prophet(saw) but also states that earlier scriptures contain prophecies regarding his advent. Not only the Jewish and Christian scriptures but also the Hindu scriptures contain many prophecies about the Holy Prophet of Islam(saw).

Among the four Vedas of the Hindus, Athra Veda occupies a prominent position. It is also known as Brahma Ved (i.e. Divine knowledge). It contains the following prophecy:

O people! listen to these words with reverence. A very praise-worthy person will appear among the people. He will accept him from among 60090 enemies. His means of transport would be 20 camels . His name will soar high and then return. This great Rishi will have 100 gold coins, 10 pearl necklaces, 300 Arab horses and 10,000 cows. (Athra Ved Kantam 20-127, 70-1-3)
Here many characteristics of the Holy Prophet(saw) have been mentioned . The Promised Rishi is called praiseworthy. The word Muhammad itself means worthy of praise. He and his companions used camels as means of transport whereas for the Rishis of India, the use of camel is forbidden (Manu Smrithi 5:8). When the Holy Prophet Muhammad, peace and blessings of Allah be upon him, appeared in Arabia, the population of the Arabs was stated as a little more than 60,000. The entire population had become his enemies. Almighty God protected him against his enemies. The Holy Quran also says:

And Allah will protect thee from men. (5:68).

For more details please read simple booklet: Prophet Muhammad in Hindu Scriptures by DR. Z. HAQ

The emergence of Islamic organizations in Indonesia is much more caused by the encouragement started with the growing sense of patriotism and nationalism as well as the response to the imbalances that exists among the people of Indonesia in the 19th century which experienced the total declination as a result of the political exploitation of the Dutch East Indies colonial government. The first step to be realized is the awareness to be involved in the organizations. through those organizations, moslem people will be in turn to have a big role in the struggle for independence. Those people with persistence and self-sacrificing spirit and soul as well as treasures, had died as a hero. This paper will discuss on the role of these organizations in the field of education.

Muhammadiyah menjadi gerakan dakwah "Amar Ma'ruf Nahi Munkar", dengan berkiprah di berbagai bidang, meliputi akidah, ibadah, pendidikan, kesehatan, hingga pelayanan sosial. Melalui teologi Al Ma'un, Muhammadiyah mampu membuktikan diri sebagai gerakan yang menekankan mengenai pentingnya beramal saleh.

Muhammad Ali Pasya salah satu tokoh revolusioner pendidikan modern di Mesir setelah memperhatikan Nappleon Bonaparte melakukan pembenahan sistem teknologi di Mesir, inilah awal dari kemajuan Mesir di masa kekuasaan Muhammad Ali Pasya dalam dunia pendidikan

SOAL : 1. Coba anda tuliskan apa saja ruang lingkup akhlak dalam Islam dan jelaskan pembagian dan macam-macamnya sesuai dengan yang anda pelajari ? (20 %) 2. Coba anda terangkan bagaimana tata cara berakhlak dalam keluarga dan jelaskan maksud birrul walidain serta sebutkan cakupan dan ruang lingkup akhlak serta dalil akhlak kepada orangtua ? (20 %) 3. Tuliskan apa pengertian kemudian jelaskan dengan akhlak mahmudah dan mazmumah sertakan dengan contoh masing-masing ? (20 %) 4. Jelaskan bagaimana cara anda berakhlak kepada diri pribadi, tulis dengan contohnya dan apa fungsi/guna akhlak dalam kehidupan anda ? (20 %) 5. Sebutkan bagaimana menurut anda berakhlak dalam berbangsa dan bernegara saat ini sertakan contoh-contohnya dalam kehidupan berbangsa dan bernegara ? (20%)

Pendidikan masa kini hal yang sangat penting bagi sebuah kemajuan bangsa, pendidikan membuat para pemuda suatu bangsa lebih berkarakter dan berkompeten. Banyak model pendidikan yang dikembangkan dari zaman dahulu sampai sekarang, salah satunya adalah pendidikan yang diselenggarakan oleh sebuah organisasi islam, yaitu Muhammadiyah.
Muhammadiyah sendiri adalah salah satu organisasi yang bergerak di bidang keagamaan. Organisasi ini didirikan oleh K.H. Ahmad Dahlan pada tahun 1912 di  D.I. Yogyakarta yang bertujuan untuk modernisasi islam di Indonesia. Organisasi ini berkembang sangat pesat, hampir di setiap daerah terdapat instansi yang bercorak Muhammadiyah seperti sekolah-sekolah dan rumah sakit. Muhammadiyah ini berbeda dengan organisasi keagamaan lain, Muhammadiyah lebih condong dalam bidang pendidikan. Banyak terdapat instansi pendidikan yang berkembang dari berbagai jenjang mulai dari SD, SMP, SMA, dan perguruan tinggi. Pendidikan yang diselenggarakan oleh Muhammadiyah lebih modern tapi juga tidak meninggalkan konsep keagamaan.

Politik inklusif menjadi topik utama dalam buku ini. Muhammadiyah sebagai gerakan Islam yang telah berkembang pesat sejak 1912 berada pada landasan inklusivitas. Di satu sisi, Muhammadiyah adalah gerakan pemurnian (purifikasi), di sini yang lain terjadi dinamisasi di tubuh organisasi ini tanpa meninggalkan jejak asal. Perpaduan antara pemurnian dan dinamisasi menunjukkan bahwa gerakan inklusivitas menjadi fondasi Muhammadiyah untuk dapat survive sepanjang zaman, saleh li kulli zaman wa al-makaan. Politik inklusif Muhammadiyah tidak hanya dipahami dalam arti sempit politik kekuasaan atau politik kepemiluan, tetapi jauh lebih luas lagi, bahwa politik inklusif yang dilakukan oleh Muhammadiyah juga menyentuh wilayah pemberdayan ekonomi rakyat, filantropi, kebencanaan, lingkungan hidup, konstitusi, dan pedamaian global. Empatpuluhlima artikel yang dikelompokkan dalam lima bab sebagaimana tertuang dalam buku ini ditulis oleh para intelektual Muhammadiyah dari berbagai kalangan yang memiliki perspektif berbeda-beda, tetapi mereka pada dasarnya memiliki kesamaan pandangan: Muhammadiyah telah memberi bukti nyata dalam mengaktualisasikan Islam berkemajuan di berbagai dimensi kehidupan. Inilah narasi pencerahan Islam untuk sebuah cita-cita bernama: INDONESIA BERKEMAJUAN.

This book shows to us the miracles that Allah gave to his Prophet Muhammad(peace be upon him) to make Muslims steadfast to Islam and prove the authenticity of Islam to non Muslims.

There are nearly one thousand miracles of the Prophet Muhammad (PBUH) which prove his messengership. These miracles were witnessed and they have been narrated till this day by many people who are so trustworthy that it is impossible for them to lie.

The Noble Messenger (PBUH) declared His prophethood, and presented to humanity a decree as the Glorious Qur’an and manifest miracles which number, according to the scholars, one thousand. The occurrence of those miracles in their entirety is as certain as the fact that he (PBUH) declared himself prophet (under Allah's command). In fact, as is shown by the words of the most obstinate unbelievers quoted in various places of the Wise Our’an, even they could not deny the occurrence of his miracles, but only called them -hasha wa kalla!-(Allah forbid) sorcery, in order to satisfy themselves, or to deceive their followers. The miracles of Prophet Muhammad (PBUH) have the certainty of confirmation by consensus of Ulama (scholars of Islam) to the hundredth degree. The Miracle is the confirmation by the CREATOR of the universe of his declaration of Prophethood; it has the effect of the words, ‘you have indeed spoken the truth!’ Suppose that you said in the assembly of a ruler, while being observed by Him, ‘The true ruler has appointed me to such and such position.’ At a time when you were asked to prove your claim, the word ‘Yes’ uttered by the ruler would sufficiently support you. Or, if the ruler changed his usual practice and attitude at your request, this would confirm your claim even more soundly and more definitely than would the word ‘Yes.’ In the same way, Allah’s Most Noble Messenger claimed: ‘I am the envoy of the Creator of this universe. My proof is that He will change His unbroken order at my request and my prayer. Now look at my fingers: He makes them run like a fountain with five spigots. Look at the moon: by a gesture of my finger, He splits it in two. Look at that tree: to affirm me, and to bear witness to me, it moves and comes near to me. Look at this food: although it is barely enough for two or three men, it satisfies two or three hundred. ‘Further he shows hundreds of similar miracles. However, the evidences of the veracity of this high being and the proofs of his prophethood are not restricted to his miracles. All his deeds and acts, his words and behaviour, his moral conduct and manners, his character and appearance prove to the attentive observers his truthfulness and seriousness. Indeed, many people such as Abdullah b. Salam, the famous scholar of the Children of Israel, came to belief merely by seeing him, and said, ‘No lie can hide in this face, nor can any fraud be found in it!’ Although many of the researchers have concluded that the proofs of the prophethood of Muhammad and his miracles number about one thousand, there are thousands, perhaps hundreds of thousands of proofs of his prophethood. And hundreds of thousands of truth-seeking men (muhaqqiqiin) with varying opinions have affirmed his prophethood in an equal number of ways. The Wise Our’an alone demonstrates thousands of the proofs of his prophethood, in addition to its own forty aspects of miraculousness. Since prophethood is as a phenomenon of humanity, and hundreds of thousands of individuals who claimed prophethood and performed miracles have lived and passed away; then, the prophethood of Muhammad (PBUH) is of a certainty superior to that of the prophethood of all the others. For whatever evidences, qualities and attributes became the means of the prophethood and messengership of all the messengers such as Prophet Isa (Peace be upon him) and Prophet Musa (Peace be upon him), they are all owned in a more perfect and comprehensive fashion by Muhammad (PBUH). And since the causes and means of prophetic authority exist more perfectly in the person of Muhammad (PBUH), this authority is to be found in him with more certainty than all the other prophets.

Each prophet performed miracles on the most popular and most common issues of their eras.

For example, at the era of Prophet Isa (Jesus) (Peace be upon him), the medical science was in demand. That’s why; Prophet Isa’s greatest miracle was bringing the dead back to life as well as healing the blind and the leper.

In the era of Prophet Muhammad (PBUH) four things were in demand in the Arabian Peninsula:

1. Eloquence (balaghat) and fluency (fasahat): art of fluent, forcible, elegant and persuasive speaking in an appropriate way to the addressee.

2. Poetry and elocution

3. Soothsaying and informing of the unseen

4. Acquainting of the past and the universal events.

The Holy Qur’an that is the greatest miracle of Prophet Muhammad (PBUH) challenged the poems, elocutionists and soothsayers by giving information about the past and future events and anything related to the universe with its unique and inimitable eloquence and elocution. None of them could compete with even just one surah of the Qur’an and none could imitate even just one sentence. So they had to submit to and approve the Qur’an’s superiority with great respect and admiration.

I invite all to read this great book: Signs and Miracles of the Messenger by AbdulMajeed Bin Aziz Al-Zandani

During the leadership of KH. A.R. Fachruddin Muhammadiyah is rapidly growing into one of the major organizations of the famous Islamic thought. As long as the Heads of Central Executive Board of Muhammadiyah KH. A.R. Fachruddin has been able to blend charismatic leadership style into the Muhammadiyah bureaucratic system leadership-rationalist (seen as Bureaucratic rationalism procedures of governance and public administration apparatus). KH. A.R Fachruddin also presents the influence of thinking in development of the Muhammadiyah in idiologi field. In his time Pancasila was started as a single principle in Muhammadiyah. On the education thought of Muhammadiyah accommodated in a law that called the law on the national education system. In politics, Muhammadiyah started doing political win friends. In the field of da'wah KH. A.R. Fachruddin became the example pioneer cultural da'wah. KH. A.R. Fachruddin managed to make rules in the meeting and also create guidelines for Muhammadiyah, worship and family contained in the books.

Walaupun inti Tasawuf itu penyucian hati dan membimbing bagaimana manusia bahagia setiap saat, tetap saja kita dapati Gerakan Keagamaan, Ulama, dan Negara tertentu yang tidak suka akan Tasawuf.

Bentuk sikap anti terhadap Tasawuf, diantaranya: Merilis Fatwa haramnya Ziaroh dan Bertawasul ke Makam wali, Kebijakan Penghapusan seluruh Tarekat Sufi, dan Pelarangan beredarnya buku-buku Tasawuf yang dianggap menyimpang dari Paham Ahlu Sunnah wal Jamaah.

ecara etimologis, Muhammadiyah berasal dari bahasa Arab, dari S kata ‫ﻣﺣـﻣد"‬ " yaitu nama Nabi dan Rasul Allah yang terakhir. Muhammad itu sendiri berarti "yang terpuji". Kemudian mendapatkan tambahan yā' nisbah yang berfungsi menjeniskan atau membang-sakan atau bermakna pengikut. Jadi Muhammadiyah berarti sejenis dari Muhammad. Tegasnya golongan yang berkemauan

Studi ini dilakukan untuk merekonstruksi pemikiran Ki Bagus dan Sukarno tentang karakter kepemimpinan. Dengan menggunakan metode sejarah pemikiran dan content analysis yang disajikan berdasarkan pola pikir sistemik, studi ini menemukan bahwa pemikiran Ki Bagus tentang pemimpin identik dengan paradigma psikologi kepemimpinan profetik (psycho-prophetic leadership). Paradigma ini menekankan pada konsep kepemimpinan moral-religius, sehingga Ki Bagus merumuskan delapan karakter mulia seorang pemimpin yang merupakan pantulan dari sifat-sifat dan nilai-nilai perjuangan para Nabi dan Rasul, serta dibangun di atas pilar Iman, Islam dan Ihsan. Berbeda dengan Ki Bagus, pemikiran Sukarno lebih identik dengan paradigma psikologi kepemimpinan politik (psycho-political leadership). Paradigma kepemimpinan rasional-politis ini digunakan Sukarno dalam merumuskan sepuluh karakter pemimpin yang diarahkan pada perubahan mental manusia Indonesia agar sesuai jiwa nasional berdasarkan amanat Proklamasi dan Pembukaan UUD 1945. Dalam menjalankan kepemimpinan, Ki Bagus identik dengan tipe kharismatik-demokratik, dan Sukarno menerapkan gaya kepemimpinan kharismatik-otoriter. Sekalipun dua pahlawan nasional tersebut memiliki banyak perbedaan, tetapi Ki Bagus dan Sukarno sama-sama bercita-cita mulia, yaitu membangun dan merawat persatuan seluruh elemen bangsa.

Pendidikan adalah usaha untuk membina kepribadian sesuai dengan nilai-nilai yang terdapat dalam masyarakat dan bangsa serta berdasar pada ciri pendidikan di atas, K.H Ahmad Dahlan melakukan tajdid (pembaharuan), sebagai kontekstualisasi konsep pendidikan yang sudah ada,  dengan mengembangkan konsep pendidikan Islam. Namun konsep ini tidak keluar dari landasan dasar (filosofis) pendidikan Islam itu sendiri. Konsep pendidikan yang dilakukan oleh K.H Ahmad Dahlan adalah konsep pendidikan dengan model integral. Dimana beliau memadukan pendidikan sekular dan pendidikan agama, bukan men-dikotomikan keduanya. Sebagaimana yang umum terjadi pada masa itu, pendidikan “terbagi” menjadi dua; sekular dan pendidikan agama. Penyelenggaraan pendidikan yang dilakukan di sekolah yang dikelola oleh pemerintahan belanda, tidak mencantumkan mata pelajaran ataupun pengajaran agama, khususnya agama Islam. Sedangkan, pendidikan agama Islam dilaksanakan di pesantren-pesantren, surau atau masjid dan tidak ada pengetahuan dalam pengajarannya karena dianggap tidak penting dan “kafir”.