PANDANGAN TOKOH MUHAMMADIYAH KLATEN TENTANG MODEL SANTUNAN ANAK YATIM

SLAMET WARSIDI , NIM. 99137 (2008) PANDANGAN TOKOH MUHAMMADIYAH KLATEN TENTANG MODEL SANTUNAN ANAK YATIM. Doctoral thesis, UIN SUNAN KALIJAGA.

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Abstract

Alms giving for fatherless childrn is an obligation for all human being sufficient enough in their living to give a hand for them. In Islamic teaching, it is a noble action when someone is willing to take care of the fatherless children as a moral obligatory deed for the entire levels of society. Muhammadiyah is an oldest religious-social organization that still has concerns towards the care of orphan children in Indonesia. It is evident that the care orphan children varies in different areas in Indonesia based on their socio-cultural condition. Particularly in Klaten, there are two types of orphan care; those are orphanage system in urban area and non-orphanage system in rural areas such as with the systems of child adoption namely foster care and foster parents. The phenomenon illustrated is regarding the understanding of Muhammadiyah prominent figures in Klaten on religious norms about the obligation to take care of orphan children. Some questions come up dealing with the phenomenon mentioned such as how do the Muhammadiyah figures in Klaten see about the law of alms giving for the care of orphan children? Who is the most responsible for the care of orphan children, the rights of orphan children and social institution point of view? How can the alms be distributed well? What is their opinion on the caring model of the orphan children? What is the background so that the have such an opinion like that? And, what strategy that must be developed by the head of Muhammadiyah branch office in Klaten? This study uses a religiuos, sociological appraoch, meaning that is uses a review of sociology sciences in forms of social structures and social interaction process as a tool to assess (not no strongly judge), or to assist in understanding a religion as a social phenomenon. The approach is in a form of effects between social environment and religion understanding. Qualitative and quantitative analysis with chi-square and double linear regression methods are used. Data collection uses questionnaire, interview, documentation, and observation. In conclusion, there are three opinions posed by the Muhammadiyah figures about a primary obligation to give alms to orphan children., that is, close relatives, sufficient people and government. The roghts for the orphans can be in the forms of education, fulfillment of material needs, and maintenance and development of legacy. Meanwhile, the Muhammadiyah figures of Klaten have two points of view on the model of alms giving for the orphans. Most of them see that the best way to take care of orphans is by allocating and managing an orphanage while the rest say that the best one is by arranging a non-orphanage system or familial model, that the custody of orphans is by an adoption method namely foster care and foster parents. The perspective owned by Muhammadiyah figures is that Islam is not only a mahdloh teaching, but also social matters. Social institution including orphanages can be created fairly only if all human beings can have a principle of absolute freedom, deep humanity, and willingness to accept the concept of social guarantee. The academic finding in this study is that the factor of social group of religion figures –rural and urban areas—affects the textual understanding of religiosity. This finding is based on a reason that Muhammadiyah figures coming from urban area have a perspective trend toward the care of orphans that is upon the responsibility of aghniya’ (the have) and that is done through a model of orphanage system. This perspective tends to be patembayan (gaselschaft) that has commonly a looser social relationship. Besides, they think that the care of orphans is a kifayah obligation posed to the wealthy people and managed in orphanages. This is a more modern point of view becouse it has a higher educational background so that in the context of religious sociology this group is conditioned into a more rationale group in understanding teaching texts. In contrast, the figures in the rural areas are more convenient with a model based on family or sibling boundary (gemeinschaft). The closest relatives have the most rights to take care the orphan children though they are actually not in a very good financial condition. This perspective tends to be more traditional in understanding teaching texts. Many nashs related to the life of orphan expressing Sunnah or prophet’s teaching are in accordance with the rural society and are taken for granted. In fact, some Muhammadiyah figures in rural areas apply the system of orphanage due to their higher level of education and their better understanding in organization and Muhammadiyah program intensively. Finally, it can be concluded that the head of Muhammadiyah branch office of Klaten must develop two kinds of orphan care, that is, systems of orphanage and non-orphanage models. It means that the organization programs must see both types in two different areas, urban and rural. Key word: Islamic sociology, orphan children, alms in Islam, Muhammadiyah programs.

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