This thesis deals with the socio-religious role of the Muhammadiyah movement from 1912 to 1990. The study analyzes the fundamental ideology of the movement, and its implementation in the religious and social life of the Indonesians. Its religious outlook illustrates its character as a purifying movement which is devoted to performing religious practice ('ibadah) based on the authentic sources. At the same time it also provides ideas which enable the movement to encourage moral reform and yet which are adaptable to contemporary conditions. The ideas manifest themselves in the form of various religious activities of dakwah (propagation), and a great number of educational institutions and social endeavors. The importance of the Muhammadiyah movement lies in its significant contribution in bringing about profound changes in the religious, social, and educational aspects of the Indonesian Muslim's life.

Revision of the author's Thesis (S1--Universitas Gadjah Mada, 1980). / "Januari 2000." Includes bibliographical references (p. [127]-130).

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This thesis studies the formation of the basic ideology of the Muh&dotbelow;ammadiyah during the period 1912--1942, analyzing in particular the fundamental aspects of its religious and social beliefs. The words and deeds of its leaders were crucial during the period in forming the Muh&dotbelow;ammadiyah's ideology, for these alone provided the basis for the movement's program. Their religious outlook reflected the movement's philosophical view of this world and the role of reason in understanding religion. This view was marked by openness, tolerance, and pluralism in dealing with other ideas, and a belief in the salutary character of change. What set the Muh&dotbelow;ammadiyah apart from other reformist groups was its insistence that the way to revive belief in and observance of Islamic injunctions was not limited to merely purifying certain aspects of religious practice ('ibadah), especially khilafiyah (controversial) matters such as takhayyul (fancy), bid`ah (innovation), and khurafah (superstition), but in pursuing social reform in line with a theology of practical action. For the Muh&dotbelow;ammadiyah, basic Islamic teachings served to encourage social responsibility; religious principles thus underlay every action.

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Thesis (M.A.)--Ohio University, June, 2006. / Title from PDF t.p. Includes bibliographical references (p. 76-81)

This thesis is a comparative study of the educational reforms initiated by the Aligarh and Muhammadiyah movements in India and Indonesia respectively. It covers three main points: Ahmad Khan's and Ahmad Dahlan's educational philosophy; the educational system of the Muhammadan Anglo-Oriental College (MAOC) and Muhammadiyah schools; and the impact of the educational reforms of the two movements to Muslim education in general in the two countries. As will be explained in this thesis, Ahmad Khan and Ahmad Dahlan were deeply concerned with economic and social problems faced by the Muslims due to colonial policies. Both scholars came to the conviction that education was one of the most important ways to solve those problems. The two scholars, therefore, each contrived to design a new system of education for Muslims, which would produce graduates capable of meeting the new demands of the changing socio-political context while retaining their faith. Their ideas were eventually realized in the establishment of the MAOC and the Muhammadiyah schools, respectively. Even though these two institutions were unable to satisfy all Muslim aspirations, they succeeded in making Muslims in India and Indonesia aware of the need for pragmatic education, which was to contribute to the empowerment of Muslims in the colonial era.

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