THE BIOGRAPHY OF K.H AHMAD DAHLAN
THE BIOGRAPHY OF K.H AHMAD DAHLAN Islam Kongkrit: THE BIOGRAPHY OF K.H AHMAD DAHLAN Islam Kongkrit
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A.The Life of K.H Ahmad Dahlan

K.H Ahmad Dahlan was the son of K.H Abu Bakar who was one of the popular Muslim religious teacher or leader and preacher at the mosque in Big Mosque of Sultanate Yogyakarta, and mother of K.H Ahmad Dahlan was the daughter of H. Ibrahim, which also works as the penghulu of sultanate Yogyakarta. He was born in Yogyakarta city, Central Java on Augusts 1st, 1868. He was a National Warrior of Indonesia. He was fourth child of seven children.

First name of K.H Ahmad Dahlan was Muhammad Darwisy. In ancestry, he was including second clan of compassion from Maulana Malik Ibrahim, a big sponsor and a notable among Wali Songo (the Nine Saints), representing first exponent from spreading and development Islam in Java. As for his ancestry are Muhammad Darwisy (Ahmad Dahlan) bin K.H Abu Bakar bin K.H Muhammad Sulaiman bin Kyai Murtadla bin Kyai Ilyas bin Demang Djurung Djuru Kapindo bin Demang Djurung Sapisan bin Maulana Sulaiman Ki Ageng Gribig (Djatinom) bin Maulana Muhammad Fadlullah (Prapen) bin Maulana ‘Ainul Yaqin bin Maulana Ishaq bin Maulana Malik Ibrahim.

During his childhood, K.H Ahmad Dahlan had never gone to school. He was a son of switchover epoch XIX-XX century. At of this period, a son of pemangku Mosque of Sultanate Yogyakarta assumed illicit went to formal school (Dutch). His father educated him to read Al Quran/ngaji, before sending him to other Moslem scholar to deepen the religion, like inveterate among literate of Islam at that time. And also, with the kith which coeval in Kauman village, even there was also, which went to zending and missie schools, one matter which in the future to intimidate Ahmad Dahlan to build the school himself.

Nevertheless, before adult, K.H Ahmad Dahlan learned Fiqh of K.H Muhammad Shaleh, and ILmu Nahu of K.H Muhsin. The other teacher is K.H Abdul Hamid. Knowledge of K.H Ahmad Dahlan in ILmu Falaq, was obtained from his teacher K.H Raden Dahlan, one of son Kyai Termas. Later, Ilmu Hadist studied of Mahfud and Syech Khayyat.

Beside his knowledge above, K.H Ahmad Dahlan learned the Qiro'atul Qur'an from Syech Amin and Sayid Bakri Satock. Then, he studied the Science of Medication and animal poison from Syech Hasan.

K.H Ahmad Dahlan took so many clever people as teacher. They are R. Ng. Sosro Soegondo, R. Wedana Dwijosewoyo, and Syech M. Yamin Jambek from Bukittinggi.

Besides those teachers, K.H Ahmad Dahlan also learned to Sayyid Baabussijjil and Mufti Syafi'i about Ilmu Hadist, ILmu Falaq and Qiro'ah at his teacher was K.H Asy'ari Baceyan and Syech Ali Mishri Makkah.

K.H Ahmad Dahlan read many books; beside his assiduity learn, it enriched knowledge of K.H Ahmad Dahlan in so many matters. Those books were Ilmu Kalam of Ahlus Sunnah wal Jama'ah book of philosophic idea, fiqih book of Imam syafi'i, tasauf book of Imam Al Ghazali, and books written by Syech Muhammad Abduh and Ibnu Taimiyah.

The wide knowledge and discipline of K.H Ahmad Dahlan, making K.H Ahmad Dahlan grown as a wise, sharply his idea, and he has the view which next far.

At age 15 year, he went on a pilgrimage and lived during 5 year in Mecca. At this period, K.H Ahmad Dahlan interacted with innovator ideas in Islam, like Muhammad Abduh, Al-Afghani, Rasyid Ridha and Ibnu Taimiyah. When he come back to his village in 1888, his name changed by Ahmad Dahlan.

Despitefully, his love to Science revealed by event that happened in 1892. In that year, someone gave money 500 gulden with means to capital trade. However, K.H Ahmad Dahlan bought books and kitab.

In 1903, he went back to Mecca and remained during two year. At of this period, he has time learned to Syech Ahmad Khatib. Ahmad Khatib was born in Bukittinggi, in1855, and at the age of twenty-one, in 1876, he left for Mecca where he was to spend the rest of his life. Through time he was to become one of the most learned and important persons in the Indonesian colony in the Holy City. He even had the privilege of marrying one of the daughters of an upper class Arab family there. Nevertheless, above all, he was to be honored with a rank of Imam for the Syafi’i Mahzab, which gave him the privilege of teaching in the Masjid al-Haram, the sacred enclosure of the Mecca’s Mosque.

Syech Ahmad Khatib also teacher of Hasyim Ash'ari, and later becomes NU organizer. Besides that, K.H Ahmad Dahlan also compared his thought with the Moslem scholar of Indonesia who live in Mecca, like; Syech Muhammad Khatib of Minangkabau, Kyai Nawawi of Banten, Kyai Mas Abdullah of Surabaya, Kyai Fiqih Kumambang of Gresik.

Coming back from Mecca, he married with Siti Walidah, cousin by himself, child of Kyai Penghulu Haji Fadhil, and later recognized by name of Nyai Ahmad Dahlan, a Warrior of National and Aisyiyah organizer. From his marriage with Walidah, K.H Ahmad Dahlan got six children; they were Djohanah, Siradj Dahlan, Siti Busro, Irfan Dahlan, Siti Aisyah, and Siti Zaharah.

Despitefully, K.H Ahmad Dahlan also married with Nyai Abdullah, widow of H Abdullah. He has also married with Nyai Rum, young sister of Kyai Munawir Krapyak. K.H Ahmad Dahlan also have child from his marriage with Nyai Aisyah [young sister of Adjengan (community leader) Penghulu] Cianjur which called Dandanah. He also married with Nyai Yasin Pakualam Yogyakarta.

In 1923, K.H Ahmad Dahlan passed away and later buried in Karang Kuncen Yogykarta.

B.The Work of K.H Ahmad Dahlan

K.H Ahmad Dahlan was officer of sultanate of Kraton Yogyakarta, as a preacher at the Big Mosque of Sultanate Yogyakarta.

After K.H Ahmad Dahlan learned from Syech Ahmad Khatib in Mecca during two year, he was started propagate his opinion. As devotee science of falak (astronomy), the first matter tried by K.H Ahmad Dahlan was repairing direction of prayer. That moment, in Indonesia, people prayed precisely facing to west. However, according to calculation of Dahlan, ought to rather to north a few. Therefore, as one of the twelve of imam in the Big Mosque of Sultanate Yogyakarta, he tried make direction of prayer more accurately. Unhappily, superior of Dahlan, K.H Muhammad Challil Kamaluddiningrat, was not in agreement.

When Dahlan and some his students (santri) made the new shaf line in that mosque (night time), penghulu of mosque become irate and command his partner damaged the surau of Dahlan -which newly made, with the direction newly. Feel excluded, Dahlan was ngambek (angry). With his wife, he meant hijrah from Yogyakarta. Kyai Saleh, brother in law, canceled that intention, Dahlan making a new surau. From that, later the Big Mosque Yogyakarta - which finally follow his doctrine, including direction problem - he propagated his religious advices. Moreover, he went some other area at the same time for trade.

At 1909, K.H Ahmad Dahlan entered Boedi Oetomo (Noble Endeavor). Generally, member of Boedi Oetomo work in government. Moreover, he has opportunity to teach religion in governmental schools.

The reception of Boedi Oetomo members was warmly. Because considering the way of thinking Dahlan made Islam felt in harmony with the way of thinking of bevy members which had western education, direct or indirectly, doctrine of Dahlan becoming new identity to all young man which thrown out from their tradition environment. However, the Dutch environment did not accepted it.

As one of the member of Boedi Oetomo, K.H Ahmad Dahlan comprehend enough with political situation in Indonesia. From here, he got inspiration tried look for way keeping unity through a regular organization.

As membership in Boedi Oetomo, K.H Ahmad Dahlan gave opportunity missionized toward the members of Boedi Oetomo and taught Islam religion to students that went school in Dutch school, at his home (Kauman). Like Kweeck School (King School) in Jetis, every Saturday and Sunday, and he taught the students of OSVIA (Opleiding School Voor Inlandsch Amtenaren/ Sekolah Pamong Praja) in Magelang.

About 1908-1909, K.H Ahmad Dahlan built the first formally school, namely Madrasah Ibtidaiyah (elementary school) and Madrasah Diniyah at his home in sitting room was fairish narrow 2,5 X 6 M. It managed modernly with new curriculum and method. For example, teach some Science which expanding in the early twentieth century.

It was the first school which built and managed by Pribumi self-supporting arranged with the equipment of teaching learning modern, like bench, blackboard, dingklik (four-footed chair from wood with the long seat), and instruction classically system. One system of instruction and management school which still foreign among santri society, even not rarely they told as kafir school. The first students of the school only six people, however half year later rise drastic 300% more becoming 20 people. Therefore, they were called Dahlan as a Kyai Kristen (Christian Kyai).

On 1912, K.H Ahmad Dahlan found the Muhammadiyah organization executed the aspiration of renewal Islam in Indonesia. K.H Ahmad Dahlan wish performed a renewal in the way of thinking and did a good deed according to guidance of religion Islam. He wishes invited the Moslem of Indonesia Islam to life return according to the Holy Qur'an and al-Hadist. It found on November 18th, 1912. In addition, since early Dahlan was contended that Muhammadiyah was non-political organization but socialist and moved in education.

Despitefully, his experience during becomes religion teacher in Dutch school also grew his awareness, lifted the prestige of Indonesian nation from all of coating, passing education which did not only destined elite faction and the intellectualistic character.

On the other hand, K.H Ahmad Dahlan also saw the importance of conducted renewal of Islam education system from pesantren becomes to modern education system. In consequence, did not surprise, if forming of Muhammadiyah was early with the "pendirian (founding)" Islamic School, namely alliance between the public educations with the madrasah system, in his house Kauman, Yogyakarta.

With education institute, Muhammadiyahorganizertried realize his ideas made the organization that built as religious social organization with the reformation label.

Beside active in raising his idea about Muhammadiyah missionize movement, he nor forgot his duty as person which had responsibility to his family. Despitefully, he also known as a businessman which enough succeed by batik trade which that moment was the profession entrepreneurship which symptom enough in society.

C.The Life of K.H Ahmad Dahlan as Muhammadiyah Organizer

Muhammadiyah was a big Islam organization in Indonesia. Especial target ofMuhammadiyah was return all of deviation that happened in mission process. These deviations often caused the Islam doctrine mixed with habit in certain area because of adaptation. The name chosen by the movement, Muhammadiyah, meaning the follower of Muhammad, clearly indicates its aim return to the true orthodox teachings of Islam originating from its original or pure source, Al-Qur’an and Hadith. Consequently, this was liberate the Muslims from blindly following (taqlid) anyone of the madzahib and its traditions and teachings.

On November 18th, 1912, K.H Ahmad Dahlan and a group of his close friends formally founded the Muhammadiyah movement at Kauman, Yogyakarta, with the following persons acting as members of its first leadership:

1.Mas Ketib Amin, K.H Ahmad Dahlan (chairman)

2.Mas Pengulu, Abdullah Sirat (secretary)

3.Raden Ketib Tjandana, H. Ahmad

4.H. Abdul Rahman

5.Raden H. Sarkawi

6.Mas Gebajan, H. Muhammad

7.Raden H. Djaelani

8.H. Anis

9.Mas Tjarik, H. Muhammad Pakih.

Prior to the birth of Islamic Modernism at the very early part of the present century, Indonesia Islam was in a state of “darkness” as was clearly indicated by its decadence as a concept of belief, and by the backwardness or intellectual underdevelopment of its followers. Its decadence was largely because the faith was highly influenced by Sufism and age-old religious traditionalism, while the backwardness of its followers largely cause by its historically static, if not primitive, educational system. Both were, of course, interrelated.

The term sufi constitutes what we understand in our modern terminology as a mystic, while Sufism (or better known as tasawuf) expresses what we mean by mysticism. Sufism in Islam appears to have started as far back as the seventh century of our era, or the first century of the existence of Islam as a religion. Through time, it was develop and spread in different forms all over the Muslim world.

In general, Islamic Sufism could be said to have become a product of diverse forces working together “speculative developments of the Mohammadan monotheistic idea, Christian asceticism and mysticism, Gnosticism, Greek and Indian Philosophies”.

Through his mystic life, a sufi sought to create a harmony with the divine will through words, act and thought. The ultimate aim of a sufi was then to triumph over all his attachments to the flesh until his soul found the true God. Al-Haqq (the real). As such, he was to consider himself a particularly pious and pavoured person, a person processing an inner knowledge of the Faith, which no ordinary Muslim could have ever achieved; and in practicing his mysticism, a sufi was again to use certain expressions that were also uncommon to the ordinary Muslim.

The birth of the Muhammadiyah movement in 1912 was to be preceded and accompanied by a number of important events, which were to condition the role of Islam, and for that matter of Muhammadiyah itself, in Indonesia politics during the last four decades of Dutch colonial rule.

According Alfian, Muhammadiyah playing three interconnected roles, namely, (1) As a religious reformist, (2) As an agent of social change, and (3) As a political force. The first two were resultant from its overt aims as a socio-religious organization. The third one was the result of both the philosophical implication of Islamic modernism adopted by Muhammadiyah and the development of the movement as one of the major interest groups.

As a religious reformist, Muhammadiyah aimed at purifying the Islamic Faith by removing superstitious practices and traditional admixtures. In short, it tried to bring back the Faith into a form of purity, that is, as it was taught and practiced by Muhammad and the four Caliphs after him (Abubakar, Umar, Usman, and Ali). Basically, the Holy Quran and Hadist (a book which codifies the saying and manners of the Prophet) should only lead the Muslims.

In this respect, it was indeed no more than a religious revivalist movement. On the other hand, however, it opened up the gate for modern interpretations of the contents of the two books, provided, of course, that such interpretations is suggest by those who were supposed to be very knowledgeable on religion. This is mean to put the Faith in a position so that it could always meet the demands of the ever-changing world. From here, the belief is thus deriving that Islam is a religion for all times and all societies. The modernizing force of Muhammadiyah seemed to have originated from this belief. Its activities in paying this religious role ranged from its own various publications on religious matters to its own type of dakwah (religious propagation) in the form of tabligh (religious gatherings).

Socially, as what seemed to be a logical conclusion from its religious belief, Muhammadiyah aimed at modernizing the Indonesian Muslim community in order to lift it up from its backwardness to a place of respectability in the modern world. For that purpose, it improved Muslim education by introducing new methods and systems, and initiating works in social welfare such as those in the fields of health and the care of orphans. This did appear to indicate an attempt by Muhammadiyah to play the role of an agent of social change in Indonesia.

As a political force, Muhammadiyah’s role analysis from (1) The philosophical view of Islam as it seemed to have been adopted by Muhammadiyah, and (2) The development of Muhammadiyah as a major interest group in Indonesia politics.

Philosophically, the Muslims-notably the reformists-were expected to believe that Islam did not spilt religion and politics. It is considering a constitution that does not separate the realm of God from that of Caesar, or for that matter the realm of ethics from that of law. As can be seen elsewhere in this thesis, Muhammadiyah seen to have held the same view. Therefore, philosophically speaking, Muhammadiyah not have completely disengaged itself from political matters as its overt non-political aims and activities seemed to have indicated. The problem now is in knowing how Muhammdiyah did get involved in politics. This can do by analyzing the development Muhammdiyah as an interest group.

On December 20th, 1912, the organization field its formal request, signed by K.H Ahmad Dahlan and Abdullah Sirat as Chairman and Secretary of the new Movement, to the Governor General asking for an official license recognizing Muhammadiyah as a legal person, a lawful organization. The application is submits together with a draft of the statute of the movement.

Apparently, this draft of statute contained “The spreading of Muslim religious teaching among the native people of Java and Madura”. The Dutch colonial government seemed to have been very cautious about the wide territorial scope of the new movement- Java and Madura - and therefore deliberated on the matter for quite a while.

On April 21st, 1913, the Dutch Resident of Yogyakarta, Liefrinck, wrote the Governor General in which he suggested that the government could approve the application provided that the word Java and Madura should be changed into “the residency of Yogyakarta”. Thus limiting the territorial space of the movement to its birthplace. On January 26th, 1914, the advisor for Inlandsche Zaken (native affairs), Rinkes, advised the government to do the same, but left the door open for the movement to file new applications for its new branches which might develop outside Yogyakarta in later years. As we may recall this was undoubtedly, the same politic accorded to Sarekat Islam. A more or less similar opinion was also given by the Department of Justice in its report dated March 19th, 1914.

Based on the above deliberation, advice and consideration, the Office of the Governor General finally issued the license, dated August 22nd, 1914, recognizing the establishment of Muhammadiyah as a legal person limited to the Residency of Yogyakarta, instead of Java and Madura as had been formally requested. Accordingly, Muhammadiyah accepted the decision so its original draft of statute was changed into a new one. From this statute, the new goals of movement are:

a. The scattering of Muslim religious teaching among the native people in the Residency of Yogyakarta, and

b. The advertising of religious life among its members.

The statute it mentioned the following ways to achieve the above goals, are:

a. To create and maintain good support of educational institutions, where besides common (secular) subjects the doctrine of Muslim religious teachings would also be given.

b. To hold meetings among its members and interested persons, where the topics from Muslim religious teachings would be discussed.

c. To create and maintain good support of the prayer-houses (wakafs and mosque), where public religious services would be held.

d. To publish and render support in publishing books, treatises, brochures, and newspapers, wherein the subjects from religious usages and Holy teachings would be treated, shall, in each aforementioned case, as well as other means, never be in conflict with law of the land and with public order or good customs.

Although Muhammadiyah was limited, but in other area like Srandakan, Wonosari, Imogiri, and other places have stood the branch of Muhammadiyah. This matter was opposed against desire of the governmental of Dutch Indies. To overcome it, so K.H Ahmad Dahlan interrogated it by suggesting branch of Muhammadiyah outside of Yogyakarta used other name. For example, Nurul Islam in Pekalongan, Ujung Pandang by the name of Al-Munir, Garut by the name of Ahmadiyah.

While, in Solo built the bevy of Sidiq Amanah Tablig Fathonah (SATF) getting guidance from branch of Muhammadiyah. Even, in Yogyakarta town itself K.H Ahmad Dahlan suggesting of Jama’ah (follower) and bevy for did the Islam importance. The bevies and followers got the guidance from Muhammadiyah, they are Ikhwanul Muslimin, Taqwimuddin, Cahaya Muda, Hambud-Suci, Khayatul Qulub, Priya Utama, Dewan Islam, Thaharatul Qulub, Thaharatul-Aba, Ta’awanu alal birri, Ta’ruf bima kanu wal-Fajri, Wal-Ashri, Jamiyatul Muslimin, Syahratul Mubtadi.

Ideas of Muhammadiyah renewal overspread by K.H Ahmad Dahlan with perform tabligh to some towns. Despitefully, also through the trade relationship owned. This idea in the reality got the big greeting from society in some towns of Indonesia. Moslem scholars of some other areas came to him, expressing support to Muhammdiyah. Muhammdiyah more and more expanded almost in all of Indonesia. Therefore, on Mei 7th, 1921 Dahlan applying to government of Dutch Indies found the branches of Muhammadiyah in all of Indonesia. This Application was granted by government of Dutch Indies on September 2nd, 1921.

As a democratic, for Muhammadiyah movement activity. Dahlan facilitated all of members Muhammadiyah to the evaluation work process and leader selection in Muhammadiyah. During his life in the Muhammadiyah movement activities have been carried out twelve times of member meeting (once in one year), which that moment used by the term Algemeene Vergadering (public conference).

Some specifics of mind and view of K.H Ahmad Dahlan, there are:

1.In the field of Aqidah, K.H Ahmad Dahlan’view goes on with view and idea of Salaf Moslem scholar.

2. According to K.H Ahmad Dahlan’s view, believed in Allah was did a good deed, it means that masterpiece and did something, conducting action as according to guidance content of Al-Quran and Hadist. Person who believed in Allah was one who confronts his/her soul and life only to Allah SWT. What was proved with the action and deed, like; volunteer to make a sacrifice his/her property and self, and work in his/her living for Allah.

3. Base of Islam laws are Al-Quran and Sunnah. If from both was not found a explicit law method, so determined by logic with utilizing think logical ability (mind) and also ijma' and qiyas.

4. There are five ways to comprehend Al-Quran. They are understanding its meaning, comprehending its intention (tafsir), always question to own self, which prohibition order and command of religion have been done, did not look for the others article before content of article is previously done.

5. K.H Ahmad Dahlan declared that the real action was concreted form of translating Al-Quran, and organization was the place of that real action it. obtained understanding that, Moslem always extend and sharpen the mind ability with ilmu Manthiq or Logic

6. As base to be someone like and brighten up, so they must sure that death is danger, however forgetting of death is much more big danger from death itself. Beside that, K.H Ahmad Dahlan declared that they were to be inculcating at their heart ghirah and moved of heart to goes forward with the basis of moral and candidness in doing a good deed.

7. Problem of key to increase the life quality and Moslem must understood various sciences that develop in arranging society life.

8. The young generation construction (kader) conducted by K.H Ahmad Dahlan with the way of direct interaction. Executed his theory, he gave the guidance and then called Hizbul Wathan, the bevy of young man-adolescent recognized by the name Fathul Asrar Miftahus Sa'adah.

9. Strategy faced by the social change of modernization effect was referring return to Al-Quran, eliminating fatalism attitude, Taklid attitude. It execute to animating soul and spirit of ijtihad, through increasing of logical thinking ability and studies the social reality.

10. The object of Muhammadiyah missionize movement was the small people, the poor clan, wealthy people, and intellectuals.

The relation of specifics of K.H Ahmad Dahlan’s thought, K.H AR. Fachruddin (Leader of PP Muhammadiyah since 1968) in his book Menuju Muhammadiyah, published by PP Muhammadiyah Majlis Tabligh, 1984, declared that done by K.H Ahmad Dahlan as long as his leadership in Muhammadiyah were:

1. Straighten of tauhid. Only Allah, which oblige to be curtsey. Only Allah, which oblige to be adhered His command and avoided His prohibition order. It is Summary Allah is The Most Perfect.

2. Only Allah that Al Khaaliq (creator), because surely that all of in the world fall to pieces and only Allah is eternal.

3. We (human) to contact Allah is directly, there is no any medium. Therefore, only Allah, we are request. Allying Allah is biggest sin, sin that cannot be forgiven; if not really apologize to Allah (Taubatan Nasuuha).

4. Straighten of the ways of religious service according to the one which examples Prophet Muhammad SAW

5. Developing Akhlaqul karimah and social ethics

6. Developing of social arranged as according to Islam demand.

See the principle of K.H Ahmad Dahlan’s thought above, he placed the mind and logic as knowledge bases. In addition, Muhammadiyah was medium for realizying all of education modernly.

Because of the services of K.H Ahmad Dahlan arisen awareness of nation through the renewal of Islam and education, therefore, Indonesia Government decided him as Warrior of Indonesia National, by letter decision of president No. 657, Th.1961. The basics of decision as follows:

1. K.H Ahmad Dahlan has pioneered the resurgence of Moslem realizing their chance as nation colonized which still have to learn and do

2. Organizationally Muhammadiyah founded many giving pure Islam doctrine to Indonesia. The doctrine which claiming progress, intelligence, and did a good deed to society and people, base on faith and Islam

3. Organizationally, Muhammadiyah have pioneered the charitable of effort social and education that very needed resurgence and nation progress, with the soul of Islam doctrine.

4. Organizationally, Muhammadiyah part of woman (Aisyiyah) have pioneered the resurgence woman of Indonesia got the education and social function, as level as with man group.

D.. K.H Ahmad Dahlan’s View of Education

According to Umniyah A. Wardi (student of K.H Ahmad Dahlan) that the aspiration of K.H Ahmad Dahlan about education was dadiyo Kyai sing kemajuan, lan aja kesel-kesel anggonmu nyambut gawe kanggo Muhammadiyah (become the Moslem scholar which went forward and do not feel tired in working for Muhammadiyah). Moslem scholar went forward was able to go along with times. That Moslem scholar has equipped himself with the science and technology, beside theology. While, work for the Muhammadiyah was means in wide society because Muhammadiyah was founded with a purpose improve the society of pursuant to Islam.

In this case, K.H Ahmad Dahlan placed the mind and logic as knowledge bases. Therefore, logic according to Kyai was the bases for framework compilation the way of thinking (methodology) comprehending Islam doctrine.

K. H Ahmad Dahlan appeared has not only understood it well, but also practiced in the reality. That often-quoted saying of Prophet Muhammad was: “seek knowledge, even if you have to go to China for that”.

As according to that often-quoted saying of Prophet Muhammad, K.H Ahmad Dahlan try look for the science start from his own father, then to Moslem scholar that exist in Indonesia until Moslem scholar of Mecca. Later, he nor tired teach the science which have got of starting from environment of Kauman society, Boedi Oetomo organizational and Muhammadiyah which himself becoming founder.

K.H Ahmad Dahlan no doubt understood well that Muslims were request to quest for knowledge, as insisted by the Holy Prophet, in the course of their live time from the cradle to the grave. Therefore, as a reformer of Islamic thought. K.H Ahmad Dahlan and his wife, Nyai Dahlan, started consider the establishment of school for boys and girls. The first Muhammdiyah elementary school was set up in that year where religious and general knowledge were thinking, simultaneously.

So can understood that K.H Ahmad Dahlan interpreted the education was a medium propagated the education about religion Islamthrough Muhammadiyah missionize movement.In addition, from Muhammadiyah was many schools founded under observation of institution muhammadiyah.

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