Perception Index of Muhammadiyah Ideology: a Survey on Al-Islam and Kemuhammadiyahan Values and Understandings

: This study aimed to investigate the perception index of lecturers at Ahmad Dahlan University (UAD), a part of Muhammadiyah Higher Education (PTM), regarding the Muhammadiyah ideology. The scope of the ideology includes the Statutes of Muhammadiyah (MADM), Muhammadiyah characteristics, and Muhammadiyah's Beliefs and Ideals of Life (MKCHM). This study utilized a quantitative research method, specifically the f-type descriptive survey. The population of this study comprised all UAD lecturers, totalling approximately 900 individuals, with a sample size of 300 respondents. The sampling technique employed was probability sampling, precisely proportionate stratified random sampling. The results indicated that UAD lecturers' understanding of the ideology fell within the moderate category, with an average value of 70% among the total sample of 132 lecturers. Meanwhile, the ideological understanding map revealed a medium type, with Muhammadiyah characteristics scoring 74%, MADM ideology scoring 68%, and MKCHM ideology scoring 70%. The research's implications serve as the foundation for ideological development among lecturers, program development, and the enhancement of the AIK curriculum at UAD in general, as well as for the curriculum of the Master of Islamic Education study program.


I. INTRODUCTION
Over the course of several decades, socio-religious organizations have undergone behavioural changes (Wargadinata et al., 2020). These changes may be attributed to a need for more authentic understanding among members regarding the organization's ideology and the prevailing social conditions, particularly within the Muhammadiyah organization. Numerous articles have highlighted shifts in ideological comprehension among members of socio-religious organizations, including Muhammadiyah. Sholihul Huda argued that this phenomenon is a result of socio-ideological dynamics within Muhammadiyah members (S. Huda, 2018). Ahmad Najib Burhani made a similar argument, stating that corporate opportunism, where personal interests take precedence over ideological maintenance, is prevalent (Burhani, 2016). Moreover, Muhammadiyah's increasing involvement in various national issues has led to a loss of focus on marginalized communities, aligning with the observations made by Abdul Munir Mulkhan in his book titled "Marhaenis Muhammadiyah" (Mulkhan, 2010).
Generally, the issue of ideology maintenance within socio-religious organizations is deemed highly complex due to the social and ideological conditions of their members (Mufron et al., 2021). This is evident in the disbandment of groups such as Ahmadiyah, HTI, Jamaah Ansarut Tauhid (JAT), and others, resulting from conflicts between the members' social and ideological circumstances and the existing ideology (Arifudin et al., 2023). In the case of Muhammadiyah, the preservation of ideology is rooted in the members' comprehension of the Statutes of Muhammadiyah (Muqaddimah Anggaran Dasar Muhammadiyah/MADM), Muhammadiyah Characteristics, and the beliefs and ideals of Muhammadiyah life (Matan Keyakinan dan Cita-cita Hidup Muhammadiyah/MKCHM). These concepts serve as guidelines for Muhammadiyah members in their daily lives. Furthermore, apart from the widespread implementation of Baitul Arqam in universities, religious teachings are held in various branches and subdivisions of Muhammadiyah, along with community empowerment initiatives and the maintenance and actualization of national ideology conducted by autonomous organizations (Al-Hamdi & Atmojo, 2021). Consequently, Muhammadiyah is a reference for the maintenance of ideology in social organizations.
In an organizational context, ideology is defined as the driving force that permeates all elements. It is also characterized as the collective viewpoint of a particular group in pursuing its goals. Various efforts have been made to uphold the commitment of Muhammadiyah in combating radical ideologies that may undermine or distort its own ideology (Hidayat,  Muhammadiyah Business Charity (AUM) (Fuady, 2020). The organization comprises a total of 174 institutions, including 18 academies, 4 polytechnics, 5 institutes, 99 colleges, and 48 universities. Muhammadiyah, however, faces complex challenges that place it in the midst of ideological and social dynamics (Nashir, 2014).
Sholihul Huda mentioned a case in Paciran, Lamongan, where there was a conversion of Muhammadiyah ideology to that of the Islamic Defenders Front (FPI), an organization that embraces different, more radical Islamic values compared to those upheld by Muhammadiyah (Jondar et al., 2023). Despite the shared principle of amar ma'ruf nahi munkar (enjoining good and forbidding evil), the two groups differ in their approaches to enlightening people. Consequently, Muhammadiyah needs to recontextualize its movement through paradigmatic and methodological frameworks to counter opposing forces. This aligns with Dian Ardiyani's article, which highlights the internal barriers to ideological internalization among employees of SD Muhammadiyah Program Unggulan (SDMPU/Muhammadiyah Outstanding Program Elementary School) in Colomadu Karanganyar, as they exhibit indifference towards the movement and view the institution solely as a place of employment (Tursina, 2023).
The academic community members of PTMA and AUM consist of individuals from diverse ideological backgrounds, including those who are not affiliated with the Muhammadiyah organization. This applies to the situation at Ahmad Dahlan University (UAD), which is a part of PTMA. The university is driven by an ideological mission that closely aligns with the spirit of Muhammadiyah. Therefore, UAD requires a solid foundation to uphold the values of Muhammadiyah ideology (Junaidi & Jannah, 2018). In other words, UAD must actively embrace and implement the ideology of Muhammadiyah. This understanding needs to be well-established among the academic community members of UAD and Muhammadiyah, taking into account their structural orientation, comprehensive vision, and systematic mission (Wibowo et al., 2020).
PTMA has incorporated Muhammadiyah's ideology into the employee recruitment process. This ensures that the candidates possess a clear comprehension of the mindset, actions, and behaviours that are relevant to Muhammadiyah culture (Nashir, 2014). Furthermore, this research aligns with the strategic plan for research and service of the Master's Program in Islamic Religious Education at Ahmad Dahlan University, operating under the auspices of Muhammadiyah. The findings of this study are expected to contribute to the development and enrichment of materials related to Al Islam and Kemuhammadiyahan (AIK) and other Muhammadiyah-related subjects within the department (Frunza, 2020).
Such harmony and characteristics of Muhammadiyah hold great significance across all courses at PTMA. Moreover, the beliefs and ideals of Muhammadiyah are deeply ingrained in the organization to fortify the Islamic faith, aspirations, and movements in establishing an exemplary Islamic society (Ikhwan & Jailani, 2014). This aligns with Muhammadiyah's religious teaching endeavours. Haedar Nashir, in his book "Memahami Muhammadiyah Ideology", mentions that Muhammadiyah has consistently refrained from engaging in political affairs, instead focusing on social preaching, socio-religious activities, and educational movements (Nashir, 2014).
Muhammadiyah has always strived to strengthen its members' understanding of the ideology rooted in the Islamic value of rahmatanlilalamin (universal values of love and compassion for all beings) (S. Huda, 2018). This ideology, consisting of Muhammadiyah characteristics, beliefs and ideals of life, and adherence to the statutes of Muhammadiyah, is an essential foundation for all PTMA lecturers to embrace (Fuady, 2020

II. METHOD
This study employed a quantitative method, specifically a descriptive survey. The data consisted of respondents' perceptions of Muhammadiyah's ideology, which served as an evaluation (Adiyanta, 2019). The data were collected through a questionnaire utilizing a rating scale ranging from 1 to 4, where 1 represented "very poor," 2 represented "poor," 3 represented "good," and 4 described "excellent" (Arellano, 2022). The population of the study comprised all UAD lecturers, totalling 900 individuals, calculated using the Yamane formula as suggested by Isaac and Michael in Sugiyono (Imran, 2017). Based on the calculation, the number of respondents was determined as 300 lecturers. Probability sampling, precisely proportionate stratified random sampling, was employed, considering the diverse educational backgrounds of all lecturers and employees (Slevitch, 2011). The research procedure included the following steps: 1) formulating the research questions, 2) defining the conceptual framework, 3) designing the research approach, 4) developing the research instruments, 5) distributing the instruments to collect data, 6) collecting the data, 7) analyzing the data, and 8) writing the research report. The collected data were analyzed using descriptive statistical analysis (Hilgers et al., 2019) through the following steps: 1) presenting the data in tables, 2) displaying the data in diagrams,

III. RESULT AND DISCUSSION
The measurement instruments used in this research refer to three critical components of Muhammadiyah's ideology: the Statutes of Muhammadiyah (MADM), Muhammadiyah Characteristics, and the Beliefs and Ideals of Life in Muhammadiyah (MKCHM).  Table 1 shows that the 20 question items cover three ideologies, each with a varying number of questions. The maximum score for each doctrine is required to achieve a total correct score of 100. A standard scoring interval is employed to calculate the overall score. The chosen ideologies explicitly affirm the identity and fundamental principles of Muhammadiyah as an Islamic organization, serving as the foundation for the movement outlined in the MADM, Muhammadiyah Characteristics, and MKCHM.

The Ideological Map of Muhammadiyah
The    Figure 2 shows that 68% of individuals have a good understanding of the MADM ideology, while the remaining 32% have a poor knowledge. The first question item exhibits the lowest distribution or highest error rate, with an 80% error score. The second item scores a 70% error rate. The error rates for the third to sixth items range from 18% to 5%. Essentially, MADM serves as the fundamental ideology within Muhammadiyah. It emerged when the organization reached 30 years of age, prompted by the growth and development of the organization and its members, who became increasingly preoccupied with worldly interests and influenced by external ideological infiltration, which detrimentally impacted the spirit of Muhammadiyah's struggle as an Islamic organization. MADM encompasses the affirmation of identity and direction for the Muhammadiyah movement, elaborated through seven core principles.  The last ideology, MKCHM, incorporates the beliefs and ideals that individuals strive to achieve in their lives. The graph representing the MKCHM ideology is depicted below:

Responses on MKCHM Ideology
Benar Salah widely recognized among the research participants. However, their understanding of its content is lacking.

Figure 5. The Score of Each Item
The findings obtained from the questionnaire on items 1 to 20 ( Figure 5) reveal that UAD lecturers have a good understanding of the three ideologies of Muhammadiyah. On average, the results indicate a moderate level of experience, with an average percentage of 70% from a total of 132 respondents.

UAD Lecturers' Perception Index on Muhammadiyah Characteristic
Muhammadiyah  Therefore, it is expected that UAD lecturers will actively embody Islamic ideals and Muhammadiyah beliefs. Furthermore, the ideologies of Muhammadiyah serve as a reflection of the identity of PTMA or AUM employees, specifically UAD employees. These three ideologies, namely MADM, Muhammadiyah Characteristic, and MKCHM must be comprehended, analyzed, implemented, and reflected upon in order to establish a distinct and genuine socio-religious organization.

IV. CONCLUSION
Studies on the perception of Muhammadiyah's ideology within the context of higher education have yet to be made available. Hence, this research aimed to assess the perception of the respondents, particularly at UAD, regarding the ideology. The findings demonstrate that the perception map of Muhammadiyah ideology plays a significant role in the organization's development. Moreover, the results indicate that the lecturers possess a strong understanding of Muhammadiyah ideology, as evidenced by the high percentage. These findings are valuable for AUM and PTM in Indonesia in achieving the educational objectives of Muhammadiyah.
The perception index of UAD lecturers on Muhammadiyah ideology, resulting in a percentage of 70%, indicates a positive trend in the institution's development and the Al-Islam and Kemuhammadiyahan (AIK) curriculum at UAD. UAD has been a prominent representative of Muhammadiyah's charitable endeavours in higher education. Therefore, the perception index of Muhammadiyah ideology in other institutions would not differ significantly. In the future, it is expected that all of Muhammadiyah's higher education institutions will implement and enhance these ideologies. It is important to note that this research is limited to one university, whereas Muhammadiyah has 170 higher education institutions. Therefore, a broader survey on the perception index of Muhammadiyah's ideology is necessary. Furthermore, the success of UAD in promoting Muhammadiyah ideology can serve as a role model for other socio-religious organizations in fostering their own ideologies.

V. ACKNOWLEDGEMENTS
I want to express my sincere gratitude to Universitas Ahmad Dahlan, a member of Muhammadiyah's University, for offering me an exceptional academic environment and the opportunity to pursue my studies. My heartfelt appreciation goes out to all the lecturers at the university for their invaluable guidance, knowledge, and support throughout my academic journey. In addition, I extend my gratitude to the Al-Hayat Journal for their professional services and esteemed reputation.