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Pola Internalisasi Nilai Keislaman Keluarga

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Pola Internalisasi Nilai Keislaman Keluarga Jurnal Hadratul Madaniyah,Volume 6 Issue II, Desember 2019. Page 35 – 43 p-ISSN:2407-3865, e-ISSN:2655-1993 POLA INTERNALISASI NILAI KEISLAMAN KELUARGA MUHAMMADIYAH DAN ISLAM ABANGAN Oleh: SURAWAN, M.S.I IAIN PALANGKA RAYA Abstract Family is a very effective school in instilling the value of internalization. For this reason, the purpose of this study are 1) What is the diversity of Muhammadiyah and Islam Abangan families? 2). What is the pattern of internalization of Islamic values that occurs in the family of Muhammadiyah and Islam Abangan? 3). What is the problem encountered in the effort to internalize Islamic values and what is the solution to overcome it? This study used a qualitative descriptive design with a research cite in the Kulon Progo Regency Kokap District. The research subjects consisted of 5 main families in the Head of Muhammadiyah Hargomulyo consisted of 3 Muhammadiyah families and 2 Muslim families of Abangan Hargomulyo. The research method used interview, observation and documentation while data analysis used reduction, display and verification. The results of this study were 1). The religious diversity of the Muhammadiyah and Abangan families in principle has similarities, both Muhammadiyah and Abangan, faithfully believe in God. Only in the Abangan family did the belief system occur syncretism between the teachings of Islam and the culture of anismism, Hinduism and Buddhism. In prayer worship activities, most Abangan families did not carry out Islam faithfully, for the implementation of fasting was same, only Abangan families knew a number of fasts that the Prophet had never taught. In the activity of family charity, the abangan family did a lot of slametan, while Muhammadiyah did not. For social issues, both Muhammadiyah and Abangan there was no difference. 2). The pattern of internalization of religious values included material internalization in the creed (faith), worship and morals. The method used in the internalization process was indoctrination, exemplary and habitual behavior. 3). The problems of internalizing religious values included parenting, the level of children's association, technological advances and bustle, caused communication patterns to be constrained. Key Word: internalization of religious values, Muhammadiyah, Islam Abangan A. Pendahuluan perkembangan emosi sudah semakin tergusur. Keluarga sebagai wadah dalam proses Internalisasi nilai-nilai akidah, akhlak, ibadah sosialisasi nilai-nilai agama saat ini telah seakan-akan sulit mendapatkan tempat lagi. Pola mengalami pergeseran bahkan hanya sebagai pikir orang tua pun telah mengalami perubahan. peran seksual, reproduksi, ekonomi, pengasuhan Dalam hal ini potensi dasar manusia yaitu secara fisik saja, sedangkan peran keluarga durhaka dan sebagai pusat pembentukan watak, karakter, takwa harus mendapat perhatian intensif. Dari pernyataan di atas menunjukkan Ki Hajar Dewantara mengatakan bahwa keluarga bahwa proses internalisasi nilai-nilai ke-Islaman merupakan pusat pendidikan yang pertama dan tidak cukup jika hanya diserahkan pada institusi terpenting karena sejak timbulnya adab pendidikan, karena dalam kenyataannya pendidikan kemanusiaan sampai kini keluarga selalu agama di sekolah tidak berhasil menanamkan nilai- mempenga-ruhi pertumbuhan budi pekerti tiap- nilai akan tetapi lebih dominan pada transfer of tiap manusia. knowledge belaka. Melihat kenyataan tersebuat 35 Surawan. 2019. Pola Internalisasi Nilai Keislaman Keluarga Muhammadiyah dan Islam Abangan maka keluarga adalah merupakan pilar utama dari ayah, ibu dan anak) baik di keluarga abangan dalam proses internaslisasi nilai-nilai ke-Islaman maupun keluarga Muhammadiyah. bagi anak. Namun demikian proses internalisasi B. Metode Penelitian juga membutuhkan peran dari lingkungan sekolah, Dalam penelitian ini menggunakan peer group, organisasi sosial, organisasi keagamaan desain deskriptif kualitatif. Tempat penelitian dan lainya. adalah Desa Hargomulyo, Kecamatan Kokap Sebagai wujud totalitas internalisasi nilai- Kabupaten Kulonprogo. Waktu penelitian nilai agama maka keluarga merupakan lingkungan adalah 20 Maret sampai 20 Mei 2018. Untuk pertama dan utama karena lingkungan keluarga mendapatkan gambaran dan pemahaman yang bersifat intensif, terarah dan kontinu. Karena mendalam terhadap proses internalisasi nilai- menyadari bahwa internalisasi nilai-nilai agama itu nilai keIslaman pada keluarga batih di merupakan tanggung jawab keluarga maka peneliti lingkungan keluarga Muhammadiyah maka memandang penting dilakukannya penelitian dipilih Pimpinan Ranting Muhammadiyah dan tentang proses internalisasi nilai-nilai ke-Islaman keluarga Islam Abangan dalam keluarga batih (keluarga yang hanya terdiri Hargomulyo, Kecamatan Kokap, partisipasinya dalam kegiatan ritual. Kabupaten Kulon Progo sebagai daerah Muhammadiyah adalah sekelompok muslim penelitian. saleh yang memeluk agama Islam dengan Subjek penelitian terdiri dari 5 sungguh-sungguh, menjalankan perintah keluarga inti di lingkungan Pimpinan Ranting agama, dan berusaha membersihkan Muhammadiyah Hargomulyo yang terdiri akidahnya dari perilaku syirik. dari 3 keluarga Muhammadiyah dan 2 Sedangkan Islam abangan adalah keluarga Islam Abangan Hargomulyo. sekelompok muslim yang cara hidupnya Metode pengumpulan data menggunakan masih banyak dikuasai oleh tradisi Jawa pra- wawancara, observasi dan dokumentasi. Islam, yaitu suatu tradisi yang menitik Sedangkan analisis data menggunakan beratkan pada pemaduan unsur-unsur Islam, reduksi, display dan verifikasi. Budha-Hindu, dan unsur-unsur asli C. Hasil Penelitian sebelumnya. Sementara itu, berdasarkan 1. Keberagamaan Keluarga partisipasi ritualnya, Muhammadiyah lebih Muhammadiyah dan Islam Abangan beorientasi menjalankan ritual yang diajarkan a. Bidang Akidah Islam secara baku seperti shalat, puasa, Masyarakat Jawa bisa dibedakan ke ibadah haji, mengaji. Sementara Islam dalam dua kelompok, yaitu Islam murni atau abangan lebih berorientasi pada ritual-ritual Muhammadiyah dan Islam Abangan. Perilaku yang tidak diajarkan secara baku seperti religius ini bisa dibedakan berdasarkan slametan, ngruwat, tirakat, sesajen, dan sistem kepercayaan kelompok dan sebagainya. 37 Jurnal Hadratul Madaniyah,Volume 6 Issue II, Desember 2019. Page 35 – 43 p-ISSN:2407-3865, e-ISSN:2655-1993 Pandangan kedua kelompok tersebut, terhadap bidang akidah mengalami perbedaan, diantaranya: demikian biasa disebut Kawula lan Gusti, yaitu 1) Keyakinan kepada Allah pandangan yang beranggapan bahwa kewajiban Mengenai keyakinan keluarga Islam moral manusia adalah mencapai harmoni abangan dan Muhammadiyah sama-sama dengan kekuatan terakhir dan pada kesatuan mempercayai adanya Allah, Rasulullah, dan terakhir itulah manusia menyerahkan diri konsep askotologis lainnya. Sistem kepercayaan secara total selaku kawula (hamba) terhadap keluarga Islam abangan lebih banyak Gusti (Sang Pencipta). ditransformasikan kepada para pengikutnya Dalam masalah keyakinan secara lisan. Muhammadiyah memiliki prinsip hidup dan Orang Jawa percaya bahwa Tuhan kesadaran iman berupa tauhid kepada adalah pusat alam semesta dan pusat segala Allah (QS. 112: 1-4) yang benar, ikhlas, dan kehidupan karena sebelumnya semuanya terjadi penuh ketundukkan sehingga terpancar di dunia ini Tuhanlah yang pertama kali ada. sebagai lbad ar-rahman (QS. 25: 63-77) yang Pusat yang dimaksud disini dalam pengertian ini menjalani kehidupan dengan benar-benar adalah yang dapat memebrikan penghidupan, menjadi mukmin, muslim, mutaqin, dan muhsin kesimbangan, dan kestabilan, yang dapat juga yang paripurna. Selain itu, setiap warga memberi kehidupan dan penghubung dengan Muhammadiyah wajib menjadikan iman (QS. 4: dunia atas. Pandangan orang Jawa yang 136) dan tauhid (QS. 112: 1-4) sebagai diajarkan secara baku seperti slametan, sumber seluruh kegiatan hidup, tidak boleh ngruwat, tirakat dan sesajen. mengingkari keimanan berdasarkan tauhid itu, Keluarga Muhammadiyah, lebih cermat dan tetap menjauhi serta menolak syirk, dan teratur dalam pokok peribadatan Islam takhayul, bid'ah dan khurafat yang menodai seperti sembahyang, puasa, haji, tetapi juga iman dan tauhid Allah. suatu keseluruhan yang kompleks dari 2) Ritual Keyakinan kedermawanan, organisasi sosial dan politik Tradisi keagamaan keluarga Abangan Islam. Sementara itu, berdasarkan partisipasi yang terutama sekali terdiri dari pesta ritualnya, Muhammadiyah lebih beorientasi keupacaraan yang di sebut Slametan, menjalankan ritual yang diajarkan Islam secara kepercayaan yang kompleks dan rumit terhadap baku seperti shalat, puasa, ibadah haji, mengaji. mahluk halus, dan seluruh rangkaian teori dan 3) Hidup ini adalah takdir yang harus dijalani oleh praktik pengobatan, sihir dan magi adalah manusia subvarian pertama dalam sistem keagamaan Dalam pandangan mengenai takdir orang jawa yang umum. Islam abangan lebih antara orang Muhammadiyah yang berpikir berorientasi pada ritual-ritual yang tidak modern dengan orang Islam abangan yang cenderung 38 Surawan. 2019. Pola Internalisasi Nilai Keislaman Keluarga Muhammadiyah dan Islam Abangan berpikir kolot setidaknya ada lima hal, meskipun secara arti luas agama mendasari yaitu: Pertama, dalam hal hubungan manusia semua kegiatan manusia. dengan Tuhan, seorang muslim kolot Ketiga, terhadap kepercayaan dan cenderung menganut pandangan yang agak upacara pra-Islam yang ada, seorang kolot menyerah kepada nasib yaitu bahwa perjalanan cenderung menerima baik semacam hidup seseorang seluruhnya ditakdirkan oleh kebijaksanaan, sedangkan seorang modernis kehendak Tuhan. Sebaliknya muslim modern berkeras
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