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  33. <title>MATAN Edisi September 2024</title>
  34. <link>https://12.majalahmatan.com/2024/09/20/matan-218/</link>
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  37. <pubDate>Fri, 20 Sep 2024 01:54:06 +0000</pubDate>
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  46. <post-id xmlns="com-wordpress:feed-additions:1">4420</post-id> </item>
  47. <item>
  48. <title>MATAN Edisi Agustus 2024</title>
  49. <link>https://12.majalahmatan.com/2024/08/12/edisi-agustus-2024/</link>
  50. <comments>https://12.majalahmatan.com/2024/08/12/edisi-agustus-2024/#respond</comments>
  51. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  52. <pubDate>Mon, 12 Aug 2024 05:57:35 +0000</pubDate>
  53. <category><![CDATA[PDF]]></category>
  54. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4408</guid>
  55.  
  56. <description><![CDATA[]]></description>
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  58. ]]></content:encoded>
  59. <wfw:commentRss>https://12.majalahmatan.com/2024/08/12/edisi-agustus-2024/feed/</wfw:commentRss>
  60. <slash:comments>0</slash:comments>
  61. <post-id xmlns="com-wordpress:feed-additions:1">4408</post-id> </item>
  62. <item>
  63. <title>Wakil Ketua Majelis Hukum dan HAM Muhammadiyah Bongkar Biang Kerok Lemahnya Hukum Indonesia</title>
  64. <link>https://12.majalahmatan.com/2024/08/03/guru-besar-unair-hukum-sering-didesain-untuk-kepentingan-oligarki/</link>
  65. <comments>https://12.majalahmatan.com/2024/08/03/guru-besar-unair-hukum-sering-didesain-untuk-kepentingan-oligarki/#respond</comments>
  66. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  67. <pubDate>Sat, 03 Aug 2024 04:04:28 +0000</pubDate>
  68. <category><![CDATA[Headline]]></category>
  69. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4164</guid>
  70.  
  71. <description><![CDATA[Wakil Ketua IV  Majelis Hukum dan HAM PP Muhammadiyah Prof Nurul Barizah S.H, LLM, Ph.D berpendapat, hukum sejatinya tidak sama dengan keadilan. Namun, keduanya memiliki hubungan sangat erat, bahkan eksistensinya saling membutuhkan satu sama lain. Rohnya hukum adalah keadilan sedangkan keadilan memerlukan keberadaan hukum sebagai sarana agar bisa direalisasikan. &#8220;Sering kita mendengar istilah keadilan hukum [&#8230;]]]></description>
  72. <content:encoded><![CDATA[<p>Wakil Ketua IV  Majelis Hukum dan HAM PP Muhammadiyah Prof Nurul Barizah S.H, LLM, Ph.D berpendapat, hukum sejatinya tidak sama dengan keadilan. Namun, keduanya memiliki hubungan sangat erat, bahkan eksistensinya saling membutuhkan satu sama lain. Rohnya hukum adalah keadilan sedangkan keadilan memerlukan keberadaan hukum sebagai sarana agar bisa direalisasikan. &#8220;Sering kita mendengar istilah keadilan hukum (<em>legal justice</em>), yaitu keadilan yang telah dirumuskan dalam aturan hukum, dan bagi yang melanggar akan ditegakkan melalui proses hukum,&#8221; tuturnya.</p>
  73. <p>Menurut Guru Besar Ilmu Hukum Internasional UNAIR ini, banyak sudah ahli yang memberikan kritik bahwa hukum jauh dari keadilan, baik substansi maupun prosesnya. Substansi hukum dibuat tidak diorientasikan untuk mewujudkan keadilan, terutama keadilan sosial. Tetapi digunakan sebagai alat untuk melanggengkan kekuasaan, dan untuk mewujudkan kepentingan penguasa.</p>
  74. <p>&#8220;Substansi hukum juga seringkali yang didesain untuk melegitimasi kepentingan-kepentingan kelompok tertentu, oligarki misalnya. Sehingga hukum menjadi semakin jauh dari keadilan. Tidak mengherankan jika ada RUU yang prosesnya cepat sekali menjadi Undang-Undang, dan ada RUU yang sangat lambat sekali prosesnya untuk sampai menjadi Undang-Undang. Tergantung apa dan kekuatan siapa yang ada dibalik Undang-Undang  dan peraturan-peraturan lainnya,&#8221; bebernya.</p>
  75. <p>Karena mengakomodasi kepentingan-kepentingan tersebut, menimbulkan konsekuensi kurang diperhatikannya prinsip-prinsip pembuatan hukum. Proses partisipasi penuh dari berbagai <em>stakeholder</em> seringkali kurang menjadi perhatian bagi pembuat hukum, atau bahkan tidak ada partisipasi penuh, tetapi dipaksakan. Jadi tidak heran jika banyak ahli bahkan masyarakat awam yang mengekspresikan keprihatinanya dengan istilah hukum tumpul ke atas dan tajam ke bawah.</p>
  76. <p>&#8220;Mereka melihat berdasarkan fakta bahwa kelompok tertentu yang tidak mempunyai akses terhadap kekuasaan, misalnya rakyat yang lemah atau yang marjinal karena tidak ada relasi kuasa dan koneksi sulit untuk mendapatkan keadilan. Sebaliknya kelompok tertentu dari masyarakat yang mempunyai kekuatan ekonomi dan modal, serta mempunyai relasi dengan kekuasaan menjadi pihak yang kuat dan bisa terhindar dari jeratan hukum. Atau minimal hukuman bisa lebih ringan. Sehinggakesetaran di hadapan hukum sulit direalisasikan,” kritiknya. MTN</p>
  77. ]]></content:encoded>
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  79. <slash:comments>0</slash:comments>
  80. <post-id xmlns="com-wordpress:feed-additions:1">4164</post-id> </item>
  81. <item>
  82. <title>Penyebab Muhammadiyah Mudah Dirasuki Ideologi Lain</title>
  83. <link>https://12.majalahmatan.com/2024/08/02/terjadi-pergesaran-ideologi-warga-muhammadiyah-ini-tiga-penyebabnya/</link>
  84. <comments>https://12.majalahmatan.com/2024/08/02/terjadi-pergesaran-ideologi-warga-muhammadiyah-ini-tiga-penyebabnya/#respond</comments>
  85. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  86. <pubDate>Fri, 02 Aug 2024 03:21:10 +0000</pubDate>
  87. <category><![CDATA[Pilihan]]></category>
  88. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4386</guid>
  89.  
  90. <description><![CDATA[Sosiolog Muhammadiyah, Prof Zuly Qodir menjelaskan, jika merujuk kepada pendapat beberapa pakar, maka Muhammadiyah dianggap sebagai organisasi yang real liberal. Maksudnya, secara gagasan, pemikiran dan gerakannya yang melampaui zaman kala itu. Misalnya dalam mendirikan rumah sakit, sekolah yang modern kala itu, dan lain-lain yang dianggap bukan berada di eranya. “Tidak sesuai zamannya saat itu. Maka [&#8230;]]]></description>
  91. <content:encoded><![CDATA[<p>Sosiolog Muhammadiyah, Prof Zuly Qodir menjelaskan, jika merujuk kepada pendapat beberapa pakar, maka Muhammadiyah dianggap sebagai organisasi yang <em>real liberal</em>. Maksudnya, secara gagasan, pemikiran dan gerakannya yang melampaui zaman kala itu. Misalnya dalam mendirikan rumah sakit, sekolah yang modern kala itu, dan lain-lain yang dianggap bukan berada di eranya.</p>
  92. <p>“Tidak sesuai zamannya saat itu. Maka Kurzman misalnya, menyebut Muhammadiyah itu memang sebagai organisasi yang <em>real liberal on mind</em>, kira-kira begitu, karena gagasannya memang melampaui masanya,” tandasnya.</p>
  93. <p>Zuly juga mengutip Deliar Noer, yang menyebut Muhammadiyah sebagai organisasi modern, dalam artian secara pengelolaan hingga cara mengambil sisi ideologi organisasinya. Menurut dia, salah satu ciri ideologi organisasi modern adalah cenderung rasional.</p>
  94. <p>“Rasional itu maksudnya, itu bermanfaat, kurang bermanfaat, atau tidak bermanfaat. Ini efisien atau tidak efisien. Pun dalam berpolitik juga begitu, mengikuti dengan cenderung lebih rasional,” ujar Guru Besar Universitas Muhammadiyah Yogyakarta (UMY) itu.</p>
  95. <p>Zuly melihat, adanya kecenderungan untuk melakukan institusionalisasi peribadatan keagamaan sejak sekitar tahun 90-an, yang berpengaruh terhadap bagaiman cara pandang warga Persyarikatan terhadap praktik-praktik peribadatan Muhammadiyah juga mengalami pergeseran, terutama bagi warga Muhammadiyah yang baru bergabung, ataupun simpatisan.</p>
  96. <p>“Nah, Muhammadiyah yang sejatinya adalah yang saya sebut di awal tadi <em>the real liberal on mind</em> itu kemudian dipandang kok Muhammadiyah tidak salat begini, tidak ibadah begitu, dan sebagainya. Padahal yang namanya salat, umroh, haji, dan lain-lain itu kan memang sudah diajarkan dan menjadi kewajiban agama Islam, Ini lho yang saya maksud soal institusionalisasi agama,” imbuh Zuly.</p>
  97. <p>Lebih lanjut, Zuly menilai realitas yang demikian berpotensi menimbulkan pergeseran ideologi disebabkan setidaknya tiga hal, yang kesemuanya juga tengah menjangkiti tubuh Persyarikatan. <em>Pertama,</em> warga Muhammadiyah yang baru-baru atau sekadar simpatisan Muhammadiyah, mereka tidak benar-benar memahami Muhammadiyah, kemudian merasa bahwa kalau ibadah tidak diinstitusionalisasikan itu seolah tidak menjadi ibadah yang penting. Orang-orang inilah, kata Zuly, yang kemudian menganggap bahwa apa yang dilakukan Muhammadiyah tidak lagi memurnikan Islam. “Sehingga lebih memilih bergabung ke pengajian sebelahnya yang dianggap sangat memurnikan ajaran Islam,” sebutnya.</p>
  98. <p><em>Kedua,</em> adanya semacam kebosanan di kalangan warga Muhammadiyah dalam hal kaderisasi, yang cenderung kurang pembaruan. Termasuk pengajian-pengajian Muhammadiyah yang seolah-olah tidak ada pembaruan. Maka, menurut dia, perlu diformulasikan dengan tepat bagaimana membuat kaderisasi, maupun pengajian-pengajian Muhammadiyah lebih menarik.</p>
  99. <p>“Ada kebosanan dalam hal-hal yang sifatnya kaderisasi, termasuk pengajian-pengajian Muhammadiyah karena formulasinya kurang ada perubahan dan terkesan hanya menyoalkan urusan-urusan fikih. Bukan berarti fikih tidak penting, tentu saja sangat penting, tetapi kan ada segmennya, ada levelnya. Saya ini mengikuti perkaderan sudah berkali-kali dari paling dasar sampai di tingkat pusat, pembahasannya itu-itu saja, terlalu fikihiyah,” seloroh Zuly.</p>
  100. <p>“Padahal banyak hal lain kekinian yang tentu memerlukan pengkajian ideologis. Nah, ini dinamika, pengajian kita terlalu fikihyah. Itu penting, tetapi kita harus tahu segmennya, siapa yang menjadi sasaran dakwah itu. Misalnya saja, tabligh Muhammadiyah itu cenderung kaku dan datar, kurang tertawa atau mungkin terlalu berat. Ini koreksi tentang perkaderan,” tambahnya.</p>
  101. <p><em>Ketiga</em><strong>, </strong>Zuly menyebut implikasi dari modernitas keorganisasian maupun ideologi Muhammadiyah, salah satunya membuat Persyarikatan yang didirikan KH Ahmad Dahlan di Yogyakarta pada tahun 1912 ini sebagai organisasi yang juga moderat. Di sisi lain, moderatisme itu membawa dampak pada keterbukaan terhadap hal-hal lain di luarnya.</p>
  102. <p>“Karena organisasi seperti Muhammadiyah ini adalah organisasi yang modern, sehingga dianggap moderat. Dan moderat ini adalah yang paling gampang dimasuki paham atau aliran atau ideologi politik dan keagamaan tertentu lainnya,” simpul alumnus doktoral Universitas Gadjah Mada (UGM) Yogyakarta itu. MATAN</p>
  103. <p>&nbsp;</p>
  104. ]]></content:encoded>
  105. <wfw:commentRss>https://12.majalahmatan.com/2024/08/02/terjadi-pergesaran-ideologi-warga-muhammadiyah-ini-tiga-penyebabnya/feed/</wfw:commentRss>
  106. <slash:comments>0</slash:comments>
  107. <post-id xmlns="com-wordpress:feed-additions:1">4386</post-id> </item>
  108. <item>
  109. <title>Infiltrasi Paham Salafi dalam Tubuh Muhammadiyah</title>
  110. <link>https://12.majalahmatan.com/2024/08/01/infiltrasi-paham-salafi-dalam-tubuh-muhammadiyah/</link>
  111. <comments>https://12.majalahmatan.com/2024/08/01/infiltrasi-paham-salafi-dalam-tubuh-muhammadiyah/#respond</comments>
  112. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  113. <pubDate>Thu, 01 Aug 2024 02:59:04 +0000</pubDate>
  114. <category><![CDATA[Pilihan]]></category>
  115. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4379</guid>
  116.  
  117. <description><![CDATA[Ketua PP Muhammadiyah Prof Syafiq A Mughni mengatakan, paham dan pemikiran keagamaan Muhammadiyah sebenarnya sudah tertuang dalam Risalah Islam Berkemajuan. Meski begitu, pihaknya memaklumi jika masih ada warga Muhammadiyah yang sebagian amaliah dan pemikirannya berbeda dengan Risalah tersebut. Beberapa dari mereka, ada yang cenderung mengamalkan pemahaman salafi. Perbedaan itu, menurut Syafiq, masih bisa ditoleransi selama [&#8230;]]]></description>
  118. <content:encoded><![CDATA[<p>Ketua PP Muhammadiyah Prof Syafiq A Mughni mengatakan, paham dan pemikiran keagamaan Muhammadiyah sebenarnya sudah tertuang dalam Risalah Islam Berkemajuan. Meski begitu, pihaknya memaklumi jika masih ada warga Muhammadiyah yang sebagian amaliah dan pemikirannya berbeda dengan Risalah tersebut. Beberapa dari mereka, ada yang cenderung mengamalkan pemahaman salafi. Perbedaan itu, menurut Syafiq, masih bisa ditoleransi selama tidak berkaitan dengan prinsip-prinsip dasar keagamaan.</p>
  119. <p>“Kalau perbedaan itu pada hal-hal yang <em>furu’iyah </em>dan<em> ikhtilafiyah</em>, apalagi sepanjang belum di-<em>tanfid</em> oleh PP Muhammadiyah, itu masih ada ruang dialog dan masih ada toleransi. Tetapi kalau sampai pada perbedaan prinsip yang mendasar atau bertentangan, itu harus dikembalikan kepada Risalah Islam Berkemajuan. Tidak bisa ditoleransi,” tegasnya.</p>
  120. <p>Realitas di lapangan, banyak jamaah salafi yang mengaku warga Muhammadiyah, tapi tidak bersedia ikut mengembangkan organisasi Islam terbesar di Indonesia ini.  Mereka berada di dalam Muhammadiyah, tapi justru mendegradasi Persyarikatan. Mereka salat dan menggelar kajian di masjid-masjid Muhammadiyah, tapi tidak menyiarkan pikiran-pikiran Muhammadiyah. Karena itulah, Guru Besar UIN Sunan Ampel Surabaya itu dengan tegas mengatakan bahwa salafi itu layaknya benalu bagi Muhammadiyah.</p>
  121. <p>“Mereka mengganggu kita. Menganggap Muhammadiyah tak mengikuti Al-Qur’an dan Sunnah. Dianggap <em>taqlid, khurafat, bid’ah</em>. Padahal itu kan soal penafsiran saja. Misalnya kasus Adi Hidayat dan Salafi tentang musik. Itu kan sampai mengatakan kafir terhadap siapa yang membolehkan musik. Itu kan berarti memandang Muhammadiyah sudah kafir. Karena Muhammadiyah menghalalkan (musik), sepanjang itu baik dan bermanfaat,” tuturnya.</p>
  122. <p>Sosiolog Muhammadiyah, Prof Zuly Qodir mengatakan, dari sisi teologis Muhammadiyah merupakan ‘perkawinan’ antara pemikiran Muhammad Abduh, Jamaluddin Al-Afghani, serta dalam beberapa hal tertentu juga Ibnu Taimiyah. Sebab itu, menurut dia Muhammadiyah memiliki corak karakteristik yang berdinamika dengan latar kondisi sosial kemasyarakatan yang ada, tetapi dalam teologi keagamaan justru sebaliknya melakukan purifikasi.</p>
  123. <p>Menurut dia, faktor purifikasi tersebut lah yang dalam beberapa kesempatan akhir-akhir ini menjadi kekhawatiran sejumlah kalangan warga Muhammadiyah terhadap infiltrasi paham salafi. “Karena itu begitu ada organisasi yang mengatakan dia merujuk kepada Al-Quran dan As-Sunnah, lalu dia (Salafi) juga menyebut ‘kami juga dalam rangka memurnikan paham keagamaan’. Maka itu, mereka lebih dekat dengan Muhammadiyah, bukan dengan NU,” tandas Zuly. MATAN</p>
  124. <p>&nbsp;</p>
  125. <p>&nbsp;</p>
  126. ]]></content:encoded>
  127. <wfw:commentRss>https://12.majalahmatan.com/2024/08/01/infiltrasi-paham-salafi-dalam-tubuh-muhammadiyah/feed/</wfw:commentRss>
  128. <slash:comments>0</slash:comments>
  129. <post-id xmlns="com-wordpress:feed-additions:1">4379</post-id> </item>
  130. <item>
  131. <title>MATAN Edisi Juli 2024</title>
  132. <link>https://12.majalahmatan.com/2024/07/31/4372/</link>
  133. <comments>https://12.majalahmatan.com/2024/07/31/4372/#respond</comments>
  134. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  135. <pubDate>Wed, 31 Jul 2024 05:30:51 +0000</pubDate>
  136. <category><![CDATA[PDF]]></category>
  137. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4372</guid>
  138.  
  139. <description><![CDATA[]]></description>
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  142. <wfw:commentRss>https://12.majalahmatan.com/2024/07/31/4372/feed/</wfw:commentRss>
  143. <slash:comments>0</slash:comments>
  144. <post-id xmlns="com-wordpress:feed-additions:1">4372</post-id> </item>
  145. <item>
  146. <title>Bangun Universitas hingga Sekolah di Berbagai Negara, Muhammadiyah Siap Mendunia</title>
  147. <link>https://12.majalahmatan.com/2024/07/27/bangun-universitas-hingga-sekolah-di-berbagai-negara-muhammadiyah-siap-mendunia/</link>
  148. <comments>https://12.majalahmatan.com/2024/07/27/bangun-universitas-hingga-sekolah-di-berbagai-negara-muhammadiyah-siap-mendunia/#respond</comments>
  149. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  150. <pubDate>Sat, 27 Jul 2024 04:06:48 +0000</pubDate>
  151. <category><![CDATA[Pilihan]]></category>
  152. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4357</guid>
  153.  
  154. <description><![CDATA[Dengan cabang istimewanya yang tersebar di 28 negara, kini Muhammadiyah telah memiliki sejumlah amal usaha pendidikan di luar negeri. Diantaranya, sekolah TK di Mesir dan Malaysia, Sekolah Dasar (SD) di Australia yang bernama Muhammadiyah Australia College, serta perguruan tinggi di Malaysia bernama Universiti Muhammadiyah Malaysia (UMAM). Guru Besar UIN Syarif Hidayatullah Jakarta Profesor Azyumardi Azra [&#8230;]]]></description>
  155. <content:encoded><![CDATA[<p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Dengan cabang istimewanya yang tersebar di 28 negara, kini Muhammadiyah telah memiliki sejumlah amal usaha pendidikan di luar negeri. Diantaranya, sekolah TK di Mesir dan Malaysia, Sekolah Dasar (SD) di Australia yang bernama Muhammadiyah Australia College, serta perguruan tinggi di Malaysia bernama Universiti Muhammadiyah Malaysia (UMAM). Guru Besar UIN Syarif Hidayatullah Jakarta Profesor Azyumardi Azra menganggap Muhammadiyah mampu menjadi satu gerakan transnasional baru. Dalam arti positif, Muhammadiyah sebagai gerakan transnasional dianggap mampu membawa kehidupan dunia Islam yang lebih baik dengan gagasan-gagasan berkemajuan, wasathiyah dan Islam sebagai dinul hadharah atau agama peradaban.</span></span></span></span></span></span></p>
  156. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Sebagai wasilah, pembangunan Amal Usaha Muhammadiyah (AUM) bidang pendidikan di luar negeri menurut Azyumardi sangat potensial untuk memuluskan gagasan internasionalisasi Muhammadiyah. Tak cukup dengan pembangunan AUM, Azyumardi malah berharap Pimpinan Cabang Istimewa Muhammadiyah di luar negeri membolehkan bagi warga pribumi setempat untuk ikut menjadi anggota resmi Muhammadiyah.</span></span></span></span></span></span></p>
  157. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">“Kunci Persyarikatan di luar negeri mengembangkan AUM di bidang pendidikan, kuncinya adalah inklusivitas. Jadi inklusif dan bersikuuh adaptif terhadap realitas kebutuhan masyarakat lokal. Jadi saya menyarankan agar tidak hanya PCIM-nya yang nambah, tapi PCIM-nya juga merangkul warga lokal, kalau bisa mendorong warga lokal ikut dalam kepemimpinan (PCIM),” harap Azyumardi.</span></span></span></span></span></span></p>
  158. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Muhammadiyah dengan </span></span></span></span></span></span><em><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">manhaj wasathiyah</span></span></span></span></span></span></em><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"> yang telah terbukti mampu bekerjasama dengan pemerintah dan membentuk masyarakat madani, dianggap Azyumardi sudah selayaknya bersaing dengan organisasi trans-nasional seperti Ikhwanul Muslimin maupun Jama&#8217;ah Tabligh. </span></span></span></span></span></span><br />
  159. <span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Metode dua organisasi itu yang membolehkan warga lokal mengelola cabang organisasi patut ditiru Muhammadiyah untuk menghadirkan penyebaran wajah Islam wasathiyah sesuai dengan realitas muslim lokal.</span></span></span></span></span></span></p>
  160. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">“Saya kira dinamika masyarakat di tingkat global membutuhkan apa yang dibawa oleh Muhammadiyah. Dengan peradaban yang tinggi di bidang teknologi, pengetahuan dan Keislaman, saya kira membutuhkan Muhammadiyah yang berkemajuan atau Islam yang berkemajuan,” ujarnya. “Oleh karena sudah waktunya Muhammad mengonsolidasikan amal usahanya tidak hanya di dalam negeri, tapi juga di luar negeri, juga menyebarkan Muhammadiyah di mancanegara,” tegasnya.</span></span></span></span></span></span></p>
  161. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Sementara itu Mantan CEO Jawa Pos, Dahlan Iskan sampaikan tiga tantangan agama di masa depan. Diantaranya semakin menurunnya kepercayaan umat mansuia kepada agama karena digantikan oleh kecangihan ilmu pengetahuan, namun demikian, ia percaya Muhammadiyah mampu menjawab tantangan itu.</span></span></span></span></span></span></p>
  162. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Mengutip penelitian, Dahlan Iskan meyebut, di Barat saat ini semakin banyak orang yang meningalkan agama karena terlalu percaya kepada ilmu pengetahuan. Sehingga tantangan masa depan untuk agama adalah bagaimana agama bisa seiring dengan ilmu pengetahuan.</span></span></span></span></span></span></p>
  163. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Kedua, selain tantangan ilmu pengetahuan, tantangan agama dan organisasi keagamaan adalah menciptakan kedamaian hidup bagi umat manusia. Menurut Dahlan Iskan, peran organisasi keagamaan yang bertujuan menyejahterakan manusia dan menjauhkan diri dari masyarakat kemiskinan sudah tidak relevan lagi. Karena tujuan hidup orang kedepannya adalah hidup tentram, karena kedepannya ekonomi akan menjadi semakin baik. “Sehingga bukan lagi mengatasi orang miskin, bagaimana mengatasi orang yang terbelakang. Tapi kelak bagaimana menjamin hidup ini bisa tentram,” kata Dahlan.</span></span></span></span></span></span></p>
  164. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Jadi kehidupan yang didambakan dan tujuan hidup umat manusia kedepannya adalah tentram, tenang, dan damai. Meski demikian, sebuah agama tetap harus memiliki tujuan awal seperti memakmurkan umat secara fisik dan spiritual. Tetapi agama apapun yang tidak mendukung kedamaian akan tersisihkan dari kehdiupan manusia.</span></span></span></span></span></span></p>
  165. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Bahkan di beberapa agama, saat ini telah meniadakan ritual dan pembangunan rumah ibadah. Mereka beralasan, jika ada ritual akan menimbulkan gangguan. Dan mereka mengira pembangunan rumah ibadah akan menimbulkan konflik antara rumah ibadah dan agama.</span></span></span></span></span></span></p>
  166. <p><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;"><span style="vertical-align: inherit;">Tantang semakin otonomnya orang atau ketergantungan orang kepada siapapun, baik itu kepada organisasi dan pimpinan. Kedepan, ketergantungan orang kepada orang lain akan semkin kecil, dan kecil, kemudian menghilang. “Organisasi yang bisa menyesuaikan diri dengan masa depan yang lebih otonom, tentu saja tidak lagi bersifat sentralistik. Maka ada kemungkinan agar organisasi lebih fleksibel,” ungkapnya. MATAN</span></span></span></span></span></span></p>
  167. <p>&nbsp;</p>
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  170. <slash:comments>0</slash:comments>
  171. <post-id xmlns="com-wordpress:feed-additions:1">4357</post-id> </item>
  172. <item>
  173. <title>Ulama hingga KPK dalam Kubangan Mutual Distrust</title>
  174. <link>https://12.majalahmatan.com/2024/07/26/ulama-hingga-kpk-dalam-kubangan-mutual-distrust/</link>
  175. <comments>https://12.majalahmatan.com/2024/07/26/ulama-hingga-kpk-dalam-kubangan-mutual-distrust/#respond</comments>
  176. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  177. <pubDate>Fri, 26 Jul 2024 03:14:58 +0000</pubDate>
  178. <category><![CDATA[Pilihan]]></category>
  179. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4348</guid>
  180.  
  181. <description><![CDATA[Sekretaris Umum PP Muhammadiyah Prof Abdul Mu’ti mengatakan, Indonesia sekarang mengalami masalah sosial yang sangat berat berupa mutual distrust (saling tidak percaya). Pemberantasan korupsi dipercayakan kepada KPK, tapi ternyata oknum KPK korupsi juga. Masyarakat mencari keadilan di pengadilan, tapi banyak hakim tidak amanah. Masyarakat meminta nasehat kepada ustad dan ulama, tetapi banyak ustad dan ulamanya [&#8230;]]]></description>
  182. <content:encoded><![CDATA[<p>Sekretaris Umum PP Muhammadiyah Prof Abdul Mu’ti mengatakan, Indonesia sekarang mengalami masalah sosial yang sangat berat berupa <em>mutual distrust</em> (saling tidak percaya). Pemberantasan korupsi dipercayakan kepada KPK, tapi ternyata oknum KPK korupsi juga. Masyarakat mencari keadilan di pengadilan, tapi banyak hakim tidak amanah. Masyarakat meminta nasehat kepada ustad dan ulama, tetapi banyak ustad dan ulamanya juga bermasalah. Krisis kepercayaan ini tak bisa dianggap sebagai masalah sederhana. Karena implikasinya bisa terstruktur, massif, dan sistematis.</p>
  183. <p>“Sekarang kita punya pemimpin yang ngawur. Dalam ungkapan klasik budaya Jawa itu Petruk dadi (jadi) ratu. Petruk ya maqamnya Petruk. Kok dadi ratu? Ya diobrak-abrik semuanya. Untungnya bangsa ini masih selamat. Muhammadiyah <em>concern</em> sejak lama terhadap persoalan bangsa tersebut. Jadi ini tidak bisa dibiarkan, tapi juga tidak bisa kemudian kita bubarkan negeri ini. Pilihannya, yang tidak bisa diambil semua jangan dibuang semuanya. Ini merupakan pilihan <em>ahlussunnah</em> yang sangat <em>wasatiyah</em>. Sehingga lembaga-lembaga harus tetap ada, pemimpin-pemimpin harus tetap ada. Tidak bisa negeri ini tanpa pemimpin,” tuturnya.</p>
  184. <p>Sebagai salah satu pendiri bangsa, Muhammadiyah harus berperan dan berikhtiar agar pemimpin negara ini menjadi amanah dan memenuhi janji-janjinya. “Walaupun seandainya pemimpin yang terpilih itu bukan yang dikehendaki, tapi itulah realitas demokrasi yang suka tidak suka itu akan terjadi. Dan itu akan menjadi bagian dari regulasi negeri kita,” katanya.</p>
  185. <p>Agar para pemimpin itu bisa tetap menjaga amanah dan menepati janji-janjinya, masyarakat bisa melakukan peran kontrol. <em>Pertama</em> adalah kontrol politik. Dilakukan oleh lembaga-lembaga politik, DPR, Parpol, lembaga-lembaga independen dan juga oleh masyarakat sipil. Kedua adalah kontrol sosial. Bisa dilakukan melalui dua cara, yaitu memberi sanksi sosial kepada para pemimpin yang tidak menepati janjinya. Di banyak negara maju, sanksi sosial itu sangat berat. Sehingga banyak pemimpin mundur karena lebih takut kepada sanksi sosial daripada sanksi politik.</p>
  186. <p><em>Kedua</em>, kontrol sosial itu berupa memberikan keteladanan sebagai pribadi dan institusi yang amanah.  “Keteladan ini dalam konteks tertentu bisa menjadi<em> counter culture</em>. Jadi, setidaknya bertahan supaya tidak hanyut di dalam arus yang begitu kuat. Itu yang di dalam hadis nabi disebut seperti memegang bara dengan genggaman tangan. Beratnya luar biasa. Atau kita berani melawan arus. Tapi kalau anggotanya sedikit dan miskin-miskin kok melawan ya bisa kita bayangkan sendiri. Sehingga pilihan melakukan kontrol sosial itu bisa kita lakukan dengan tidak ikut arus dengan memberikan <em>counter culture</em>,” ujarnya.</p>
  187. <p><em>Ketiga</em>, kontrol spiritual. Para pemimpin harus didampingi secara spiritual supaya berada di dalam jalan yang benar. Kontrol ini pernah dilakukan di era Orde Baru dan cukup berhasil. Pada masa awal kepemimpinannya, Soeharto tidak cukup dekat dengan Ormas Islam. Termasuk dengan Muhammadiyah. Tapi di masa-masa akhirnya, ketika didampingi para kiyai, dia jadi religius. Bahkan semakin saleh ketika Ibu Tin meninggal dunia.</p>
  188. <p>Dalam kaitannya sebagai gerakan dakwah, Muhammadiyah bisa melakukan ketiganya, yakni kontrol politik, sosial, maupun spiritual. Secara politik Muhammadiyah bisa mengontrol melalui kritik-kritik atas kebijakan. Itu sudah sering dilakukan oleh Muhammadiyah dan sebagian berhasil. Muhammadiyah juga sudah banyak melakukan kontrol sosial apalagi spiritual.</p>
  189. <p>“Muhammadiyah harus terus melakukan komunikasi dengan para penyelenggara negara agar mereka senantiasa dapat menunaikan amanahnya. Muhammadiyah bisa memberikan masukan agar mereka bekerja dengan baik. Inilah menurut saya peran yang bisa dimainkan oleh Muhammadiyah sehingga kita tetap berada pada khittah dan kepribadian sebagai gerakan dakwah dan kemudian kita mengaktualisasikan dakwah itu dalam ranah kebangsaan dengan peran-peran yang bermakna,” katanya. MATAN</p>
  190. ]]></content:encoded>
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  192. <slash:comments>0</slash:comments>
  193. <post-id xmlns="com-wordpress:feed-additions:1">4348</post-id> </item>
  194. <item>
  195. <title>Dua Kelompok Besar Aliran Politik dalam Tubuh Muhammadiyah</title>
  196. <link>https://12.majalahmatan.com/2024/07/25/2-tipe-warga-muhammadiyah-dalam-berpolitik/</link>
  197. <comments>https://12.majalahmatan.com/2024/07/25/2-tipe-warga-muhammadiyah-dalam-berpolitik/#respond</comments>
  198. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  199. <pubDate>Thu, 25 Jul 2024 03:51:19 +0000</pubDate>
  200. <category><![CDATA[Pilihan]]></category>
  201. <category><![CDATA[muhammadiyah]]></category>
  202. <category><![CDATA[politik]]></category>
  203. <category><![CDATA[reformasi]]></category>
  204. <guid isPermaLink="false">https://12.majalahmatan.com/?p=3084</guid>
  205.  
  206. <description><![CDATA[Politisi Partai Amanat Nasional (PAN) Suli Da’im mengutip buku Ridho Al-Hamdi berjudul Paradigma Politik Muhammadiyah: Epistemologi Berpikir dan Bertindak Kaum Reformis (2020) untuk menjelaskan sikap politik warga Muhammadiyah. Dalam buku itu dipaparkan, ada dua kelompok besar di Muhammadiyah dalam kaitannya dengan persepsi politik, yakni skripturalis-rasional dan substansialis-pragmatis. Skripturalis-rasional, yang secara dominan dianut oleh warga Muhammadiyah [&#8230;]]]></description>
  207. <content:encoded><![CDATA[
  208. <p>Politisi Partai Amanat Nasional (PAN) Suli Da’im mengutip buku Ridho Al-Hamdi berjudul <em>Paradigma Politik Muhammadiyah: Epistemologi Berpikir dan Bertindak Kaum Reformis</em> (2020) untuk menjelaskan sikap politik warga Muhammadiyah. Dalam buku itu dipaparkan, ada dua kelompok besar di Muhammadiyah dalam kaitannya dengan persepsi politik, yakni skripturalis-rasional dan substansialis-pragmatis. Skripturalis-rasional, yang secara dominan dianut oleh warga Muhammadiyah menekankan penghindaran terhadap keterlibatan langsung dalam politik praktis. Menganggap bahwa terlibat di dalamnya hanya akan membawa dampak negatif seperti terciptanya suasana konflik internal yang merugikan.</p>
  209.  
  210.  
  211.  
  212. <p>Sementara itu, warga persyarikatan tipe substansialis-pragmatis memiliki kesadaran untuk memperjuangkan keterlibatan aktif dalam politik praktis sebagai cara untuk mewujudkan cita-cita organisasi. Meski demikian, ini merupakan pandangan minoritas dalam Muhammadiyah.</p>
  213.  
  214.  
  215.  
  216. <p>“Tidak mudah menyatukan paham bahwa betapa penting politik itu sebagai bagian daripada dakwah kita. Kita memahami kan bahwa konteks dakwah, kalau kita tidak mempunyai jaringan kekuatan di posisi-posisi politik itu,  gagasannya itu tidak akan mungkin kemudian bergabung pada kepentingan-kepentingan persyarikatan,” terangnya.</p>
  217.  
  218.  
  219.  
  220. <p>&#8220;Orang kan melihat, oh politik itu kotor ya, kemudian semata-mata memukul rata bahwa politik hanya memuliakan mereka saja yang terjun di dunia politik. Padahal di balik itu semua kan banyak hal yang strategis yang bisa kita hasilkan,” imbuhnya.</p>
  221.  
  222.  
  223.  
  224. <p>Terlepas dari tantangan tersebut, Suli Da’im mengapresiasi kinerja lembaga adhoc Jihad Politik Muhammadiyah (JipolMu) yang sebenarnya sudah baik. Untuk menjadi lebih baik ke depan, berbagai cara dapat dikembangkan. Misalnya menggunakan hasil survei dari berbagai lembaga sebagai pembanding. Tujuannya untuk memastikan bahwa kesimpulan yang diambil mengenai kelayakan seorang calon didukung data solid dari berbagai sumber. Survei-survei ini nantinya dapat dilakukan oleh berbagai kampus yang dimiliki Muhammadiyah.</p>
  225.  
  226.  
  227.  
  228. <p>&#8220;Perlu juga keseriusan pimpinan Persyarikatan, tidak sekadar kemudian diserahkan sepenuhnya pada JipolMu. Tapi, minimal ada ruang-ruang yang memang, dengan cara pimpinan Persyarikatan untuk mengonsolidasi, sampai jajaran di tingkat cabang, daerah, dan ranting. Itu sudah menjadi kekuatan yang dahsyat, gitu,” ujarnya.</p>
  229.  
  230.  
  231.  
  232. <p>“Saya kira tidak ada salahnya kalau ruang itu juga dilakukan oleh persyarikatan untuk mengantarkan kader-kader terbaiknya itu bisa berkontestasi. Apakah kemarin itu gerakan JipolMu betul-betul sudah membumi sampai di tingkat bawah? Jangan-jangan hanya di elitis saja. Belum kemudian itu terstruktur dan digerakkan sampai di tingkat bawah,&#8221; katanya. <strong>ZAKI</strong></p>
  233. ]]></content:encoded>
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  235. <slash:comments>0</slash:comments>
  236. <post-id xmlns="com-wordpress:feed-additions:1">3084</post-id> </item>
  237. <item>
  238. <title>Kerap Diundang Kajian Ramadhan hingga Musywil, Ini Pandangan Ketua Umum Perseketuan Gereja Tentang Muhammadiyah</title>
  239. <link>https://12.majalahmatan.com/2024/07/24/kerap-diundang-kajian-ramadhan-hingga-musywil-ini-pandangan-ketua-umum-perseketuan-gereja-tentang-muhammadiyah/</link>
  240. <comments>https://12.majalahmatan.com/2024/07/24/kerap-diundang-kajian-ramadhan-hingga-musywil-ini-pandangan-ketua-umum-perseketuan-gereja-tentang-muhammadiyah/#respond</comments>
  241. <dc:creator><![CDATA[Ilmi]]></dc:creator>
  242. <pubDate>Wed, 24 Jul 2024 03:24:48 +0000</pubDate>
  243. <category><![CDATA[Artikel]]></category>
  244. <category><![CDATA[Pilihan]]></category>
  245. <guid isPermaLink="false">https://12.majalahmatan.com/?p=4336</guid>
  246.  
  247. <description><![CDATA[Ketua Umum Persekutuan Gereja-Gereja di Indonesia Wilayah (PGIW) Jawa Timur Pdt. Natael Hermawan mengatakan, keberagaman agama, terutama di Jatim, mampu terjaga kerukunannya karena adanya sinergi seluruh elemen, salah satunya Muhammadiyah. Data tahun 2021 menunjukkan, jumlah penduduk Jatim yang beragama Kristen berjumlah 1,67% dari total 40,994 juta jiwa. Meski Kristen menjadi agama yang tidak banyak penganutnya, [&#8230;]]]></description>
  248. <content:encoded><![CDATA[<p>Ketua Umum Persekutuan Gereja-Gereja di Indonesia Wilayah (PGIW) Jawa Timur Pdt. Natael Hermawan mengatakan, keberagaman agama, terutama di Jatim, mampu terjaga kerukunannya karena adanya sinergi seluruh elemen, salah satunya Muhammadiyah. Data tahun 2021 menunjukkan, jumlah penduduk Jatim yang beragama Kristen berjumlah 1,67% dari total 40,994 juta jiwa. Meski Kristen menjadi agama yang tidak banyak penganutnya, namun mereka mendapatkan hak-haknya sebagai warga negara yang bebas mengekspresikan keimanannya.</p>
  249. <p>“Inilah keunggulan Jatim dengan segala elemennya yang mampu menjaga sinergi. Selama ini, komunikasi antara PGIW Jatim dan PWM (Pimpinan Wilayah Muhammadiyah) Jatim juga sudah terjalin dengan baik. Saya pernah diundang pada perjumpaan di Kajian Ramadhan. Selain itu, saya juga diundang di Musyawarah Wilayah. Artinya, itu ada perjumpaan. Cuma mungkin di posisi akar rumput, itu yang perlu dikuatkan lagi. Terutama dengan yang muda, itu yang belum terjadi perjumpaan secara sering,” tuturnya.</p>
  250. <p>Maka dari itu, jalinan komunikasi juga perlu diikuti oleh elemen pemuda. Anak-anak muda Muhammadiyah bisa mengagendakan perjumpaan dengan berbagai elemen, baik di tingkat struktural maupun kultural. “Muhammadiyah adalah salah satu organisasi yang sangat berpengaruh di Indonesia, khususnya Jatim. Sehingga para generasi mudanya pun memiliki peran  penting untuk merawat keragaman ke depannya,” katanya.</p>
  251. <p>Ketua Majelis Agung Gereja Kristen Jawi Wetan (GKJW) ini berharap nantinya bisa lebih banyak bekerja sama dengan Muhammadiyah, khususnya di bidang kebencanaan. Dia melihat <em>Muhammadiyah Disaster Management Center</em> (MDMC)  selama ini sangat baik dalam mengatasi kebencanaan di dalam maupun luar negeri. Salah satunya, bencana di Turki pada Feburari 2023 lalu.</p>
  252. <p>“Kami itu ingin ada semacam <em>Memorandum of Understanding</em> (MoU) ke depan. Sebelumnya kami sudah pernah sowan dengan PWM Jatim dan mereka sangat <em>welcome</em>. Kebetulan lokasi GKJW kami itu kebanyakan terletak di daerah selatan yang sering terjadi bencana. Harapan kami, dengan kerja sama ini menjadi wujud bahwa kita bisa bersama-sama membuat solusi atas masalah-masalah di Jatim, khusunya di bidang kebencanaan. Dan, nanti bisa di bidang-bidang yang lain, seperti kerumahsakitan maupun pendidikan dan  aksi kemanusiaan serupa,” jelasnya. MATAN</p>
  253. <p>&nbsp;</p>
  254. ]]></content:encoded>
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