A. Philosophical Meaning of PMII
From its name PMII is composed of four words namely "Movement", "Student", "Islam", and "Indonesia".
The significance of the "Movement" contained in the PMII is the dynamics of the slave (creature) who constantly moves towards his ideal goal contributing positively to the natural surroundings. "The movement" in relation to the student organization demands conscious effort to foster and develop the divine and human potential for dynamics towards his goal is always within the quality of his caliphate.
Understanding "Students" is a young generation who are studying in universities that have self identity. Student self identity is awakened by self-image as a religious person, dynamic person, social person, and independent person. Of the student identity is reflected religious, intellectual responsibility , social community, and individual responsibility both as servant of God and as citizen of nation and state.
"Islam" contained in the PMII is Islam as a religion understood by the point / paradigm ahlussunah wal jama'ah is the concept of approach to proportional Islamic teachings between faith, Islam, and ikhsan in the mindset, attitude patterns, and patterns of behavior reflected selective, accommodative, and integrative attitudes. Islam is open, progressive, and transformative platform so PMII, that is Islam open, accept and appreciate all forms of difference. Differences is a grace, because with that difference we can dialogue with each other to create a democratic and civilized order.
While the definition of "Indonesia" is a nation and state of Indonesia which has the philosophy and ideology of the nation (Pancasila) and the 1945 Constitution with the foundation of unity and the integrity of the nation and state of Indonesia that stretches from the island of Sabang to Merauke, and tied with awareness of the insight of the archipelago.
B. Meaning of PMII Symbol
The symbol of PMII was created by H.M. Said Budairi.Lazimnya symbol, symbol of PMII has a meaning contained in every scratches. The meaning of the symbol of PMII has a meaning contained in every scratches. The meaning of the symbol of PMII can be translated in terms of form (form) or from the color.
From Form:
1. The shield means the resilience and effectiveness of Islamic students against various external challenges and influences
2. Star is a symbol of altitude and spirit of ideals that always radiate
3. The top five stars describe the Messenger of Allah with four prominent Companions (Khulafau al Rasyidien: Ali Bin Abi Talib, Umar Bin Khatab, Uthman Bin Affan, and Abu Bakr)
4. The four lower stars depict the four schools of Ahlussunnah Wal Jama'ah
Abu Hanifa (Hanafi Imam)
Nu'man bin Thabit bin Zuta bin Mahan at-Taymi (Arabic: النعمان بن ثابت), better known as Abū Ḥanīfah, (Arabic: بو حنيفة) (born in Kufa, Iraq at 80 H / 699 AD - died in Baghdad, Iraq, 148 H / 767 AD) is the founder of the Hanafi School.
Abu Hanifa was also a Tabi'in, a generation after the Prophet's Companions, because he had met a friend named Anas bin Malik, and narrated hadith from him and other companions.
Imam Hanafi is mentioned as the figure who first composed the fiqh book based on groups that originated from holiness (taharah), salat and so on, followed by later scholars such as Malik ibn Anas, Imam Syafi'i, Abu Dawud, Bukhari, Muslims and others.
Imam Malik
Malik ibn Anas bin Malik bin 'Amr al-Asbahi or Malik ibn Anas (complete: Malik ibn Anas bin Malik ibn' Amr, al-Imam, Abu 'Abd al-Humyari al-Asbahi al-Madani), (Arabic: مالك بن أنس), born in (Medina in 714 (93 H), and died in 800 (179 H)). He is an expert in Jurisprudence and hadith, as well as the founder of the Maliki School.
Imam Shafi'i
Abu'Abdullāh Muhammad bin Idris al-Shafi'i or Muhammad bin Idris ash-Shafi'i (Arabic: محمد بن إدريس الشافعي) familiarly called Imam Syafi'i (Gaza, Palestine, 150 H / 767 - Fusthat, Egypt 204H / 819M) is a great Sunni Muslim mufti and also the founder of the Shafi'i school. Imam Shafi is also a relative of the Messenger of Allah, he belongs to the Bani Muttalib, the descendant of al-Muttalib, the brother of Hashim, who is Muhammad's grandfather.
Imam Hambali
Whereas the various literature that mentions that the teacher Imam Syafi'i who was born in 150 H is Imam Malik (born in 93 H). While Imam Hambali who was born in 164 H (14 years younger than Imam Shafi'i) is a disciple of Imam Shafi'i.
Master's relationship with the Disciples will never change even if a teacher asks a few things to his students. It is strange that Imam Hambali said: "The Shafii Imam was my Master. But after I'm smarter, now Imam Shafi'i became my disciple "Insha Allah not so.
Although Imam Hambali was an intelligent Imam, the statement that the Imam Hambali's disciple Imam Shafi'i indicated that there was a change in the Wahlian Salafis in order to adore Imam Hambali who became a role model.
5. Nine stars as the number of stars in the symbols can be interpreted double ie:
• The Prophet and his four companions and four Imam of the sect were like stars who always shine brightly, have a high position and illiterate humanity.
• Nine Muslim advocates in Indonesia called WALISONGO consisting of:.
1). Sunan gresik (Maulanan Malik Ibrahim) is the first guardian to come to East Java in the 13th century and broadcast Islam around gresik, buried in gresik, east Java.
2). Sunan ampel (raden rahmat) broadcast Islam in ampel surabaya, east java. He is a mosque designer in demak.
3). Sunan derajad (syarifudin) son of sunan ampel. Broadcast religion around Surabaya. A social-minded soul.
4). Sunan bonang (makdum ibrahim). Children of sunan ampel. Broadcast Islam in tuban, lasem, and rembang.
5). Sunan kalijaga (raden mas said / jaka said). The pupil of sunan bonang broadcast Islam in Central Java.
6. Sunan giri (raden nails) broadcasts Islam outside Java. Namely madura, bawean, southeast southeast, maluku.
7. Sunan holy (jafar sodiq) broadcast Islam in the holy, Central Java.
8. Sunan muri (raden umar said) broadcast Islam on the slopes of Mount muria, Central Java
9. Sunan gunung jati (syarif hidayatullah) broadcast Islam in bandung sunda coconut, and cirebon. A great-spirited leader. PMII can be translated in terms of form (form) or from the color.
From Form:
1. The shield means the resilience and effectiveness of Islamic students against various external challenges and influences
2. Star is a symbol of altitude and spirit of ideals that always radiate
3. The top five stars describe the Messenger of Allah with four prominent Companions (Khulafau al Rasyidien: Ali Bin Abi Talib, Umar Bin Khatab, Uthman Bin Affan, and Abu Bakr)
4. The four lower stars depict the four schools of Ahlussunnah Wal Jama'ah
Abu Hanifa (Hanafi Imam)
Nu'man bin Thabit bin Zuta bin Mahan at-Taymi (Arabic: النعمان بن ثابت), better known as Abū Ḥanīfah, (Arabic: بو حنيفة) (born in Kufa, Iraq at 80 H / 699 AD - died in Baghdad, Iraq, 148 H / 767 AD) is the founder of the Hanafi School.
Abu Hanifa was also a Tabi'in, a generation after the Prophet's Companions, because he had met a friend named Anas bin Malik, and narrated hadith from him and other companions.
Imam Hanafi is mentioned as the figure who first composed the fiqh book based on groups that originated from holiness (taharah), salat and so on, followed by later scholars such as Malik ibn Anas, Imam Syafi'i, Abu Dawud, Bukhari, Muslims and others.
Imam Malik
Malik ibn Anas bin Malik bin 'Amr al-Asbahi or Malik ibn Anas (complete: Malik ibn Anas bin Malik ibn' Amr, al-Imam, Abu 'Abd al-Humyari al-Asbahi al-Madani), (Arabic: مالك بن أنس), born in (Medina in 714 (93 H), and died in 800 (179 H)). He is an expert in Jurisprudence and hadith, as well as the founder of the Maliki School.
Imam Shafi'i
Abu'Abdullāh Muhammad bin Idris al-Shafi'i or Muhammad bin Idris ash-Shafi'i (Arabic: محمد بن إدريس الشافعي) familiarly called Imam Syafi'i (Gaza, Palestine, 150 H / 767 - Fusthat, Egypt 204H / 819M) is a great Sunni Muslim mufti and also the founder of the Shafi'i school. Imam Shafi is also a relative of the Messenger of Allah, he belongs to the Bani Muttalib, the descendant of al-Muttalib, the brother of Hashim, who is Muhammad's grandfather.
Imam Hambali
Whereas the various literature that mentions that the teacher Imam Syafi'i who was born in 150 H is Imam Malik (born in 93 H). While Imam Hambali who was born in 164 H (14 years younger than Imam Shafi'i) is a disciple of Imam Shafi'i.
Master's relationship with the Disciples will never change even if a teacher asks a few things to his students. It is strange that Imam Hambali said: "The Shafii Imam was my Master. But after I'm smarter, now Imam Shafi'i became my disciple "Insha Allah not so.
Although Imam Hambali was an intelligent Imam, the statement that the Imam Hambali's disciple Imam Shafi'i indicated that there was a change in the Wahlian Salafis in order to adore Imam Hambali who became a role model.
5. Nine stars as the number of stars in the symbols can be interpreted double ie:
• The Prophet and his four companions and four Imam of the sect were like stars who always shine brightly, have a high position and illiterate humanity.
• Nine Muslim advocates in Indonesia called WALISONGO consisting of:.
1). Sunan gresik (Maulanan Malik Ibrahim) is the first guardian to come to East Java in the 13th century and broadcast Islam around gresik, buried in gresik, east Java.
2). Sunan ampel (raden rahmat) broadcast Islam in ampel surabaya, east java. He is a mosque designer in demak.
3). Sunan derajad (syarifudin) son of sunan ampel. Broadcast religion around Surabaya. A social-minded soul.
4). Sunan bonang (makdum ibrahim). Children of sunan ampel. Broadcast Islam in tuban, lasem, and rembang.
5). Sunan kalijaga (raden mas said / jaka said). The pupil of sunan bonang broadcast Islam in Central Java.
6. Sunan giri (raden nails) broadcasts Islam outside Java. Namely madura, bawean, southeast southeast, maluku.
7. Sunan holy (jafar sodiq) broadcast Islam in the holy, Central Java.
8. Sunan muri (raden umar said) broadcast Islam on the slopes of Mount muria, Central Java
9. Sunan gunung jati (syarif hidayatullah) broadcast Islam in bandung sunda coconut, and cirebon. A great-spirited leader.
From Color:
1. Old Blue, as the colors of the PMII paintings, mean the depth of science that must be owned and excavated by the movement citizen. Blue also depicts the Indonesian oceans that surround the Indonesian archipelago and are the unity of the Nusantara Insights.
2. The young, as the base of the bottom of the shield, means the height of knowledge, character and taqwa.
3. Golden Yellow, as the base of the bottom armor-shields, means the identity of the student who is the basic character of the movement of the symbol of greatness and the spirit that always flame and hope to meet the future.
C. Vision and Mission And the Purpose of Movement of Indonesian Islamic Students
PMII's basic vision:
Developed from two main grounds, the vision of the Islaman and the vision of the nation. The PMII's built-in Vision is an inclusive, tolerant and moderate vision of the Islaman. While the PMII national vision puts a democratic, tolerant, and nationalized national life on on the common spirit to create justice for all elements of the nation without exception.
PMII's mission mission:
It is a manifestation of the commitment to the Islamic and Indonesian, and as a manifestation of religious, national, and state consciousness. With this awareness, PMII as one of the exponents of the nation's reformers and intellectual missionaries is responsible and responsible in carrying out Islamic and Indonesian commitments to enhance the dignity and dignity of humanity and liberate Indonesians from poverty, ignorance and underdevelopment both spiritual and material all forms
The purpose of PMII
The establishment of a Muslim Muslim is dedicated to Allah SWT, virtuous, knowledgeable, competent, and responsible to practice his knowledge and commitment to championing the ideals of Indonesia's independence.
D. Institutional StructurePMII
As one of the branches of PMII, the PMII Branch of Semarang City can not escape completely from the established rules of the rule. It is obliged to run AD / ART, congressional decisions, and organizational rules. Includes branch existence rules that require at least two committees.
PMII branch of Semarang City in organizational structure is under PB (General Manager) of PMII and PKC (Central Java PMII Branch Coordinator Manager, and supervises some commisariat and rayon, until mid-2012, PMII branch of Semarang City has several commissary and rayon spread in eight campuses namely IAIN Walisongo (Walisongo Commisariat), Sultan Agung University (Sultan Agung Commissariat),
Wahid Hasyim University, IKIP PGRI (commisariat PGRI), Diponegoro University (Diponegoro Commisariat), Semarang State University (Komandoariat AlGhozali), Politeknik Semarang (Komisariat Galang Sewu), Universitas 17 Agustus (Komisariat Untag).
Each commissariat and rayon is institutionally under the branches. But in its function, the branch does not fully intervene commissariat or rayon, but more just as facilitator and mediator Rayon or Komisariat.Sedangkan in institutional structure PMII Semarang City Branch always change at the moment branch conference.It is based on the need for comprehensive internal and external reading outcomes. And from the side of the legal rules of the organization, this is not a problem as it relates to the development of both local and regional organizations
as long as it does not violate the AD / ART. The reasons for this change are also based on effectiveness and accommodative.
However not all have changed. At least there are several things consistent in the institutional structure, namely the Chairman, Secretary, Treasurer, as well as some fields that include the fields of education and pengaderan (Ministry of Education and 43 Pengaderan), field of study, field publishing, social and political fields (Ministry of Social and Politics ), women's empowerment and advocacy (Lembaga Pengembangan Studi dan Advokasi Perempuan / LPSAP), and community advocacy (Lembaga Advokasi Masyarakat / LAMAS).
Some areas deemed to be special are positioned privileged in semi-autonomous branch institutions. These institutions are given the freedom to manage programs and institutional development but remain under the structure and coordination of the branch. These institutions include the Institute for the Development of Women's Studies and Advocacy (LPSAP) -it is a substitute for KOPRI-as well as the Community Advocacy Institute (LAMAS).
From some fields of the PMII, each has its own duty and authority.
a. The education and cadre fields are included in the Ministry of Education and Cadre.
The department is responsible for formulating the concept of education and scholarship at branch, commissariat and rayon levels and conducting training in order to prepare the cadre process.
b. The socio-political field is included in the Department of Social and Political Affairs (Depsospol).
This department is in charge of deep discussions on socio-political issues, as well as taking strategic tactical policies related to the socio-political field.
c. This field of study and publishing is not always in one department. But the functions and duties are not much different if separated or made one. The field of study in charge of implementing programs related to the study and empowerment of cadres in the field of intellectual.Sedangkan publishing related programs related to the publication.
d. The field of women's advocacy and empowerment is mandated to the Institute for the Development of Women's Studies and Advocacy (LPSAP). This field is working on programs related to the development of studies and advocacy, especially in the corridor of women as an object of study, and to cooperate with the parties / organizations concerned with issues of femininity.
e. The community advocacy field is under the responsibility of the Community Advocacy Institute (LAMAS). This institution has the duty to implement the program to contribute both thoughts, morals and advocacy to the community related to advocacy, especially to the oppressed people. Although in various fields it has different tasks, but in reality it remains in one function that is facilitating and performing cadres at branch level, commissariat and rayon.Serta generally take policy related to development and existence of organization at Regency / City level.44
Even to accommodate the wishes of cadres and members, such institutions
branch arts and cultural institutions have emerged with the program to develop the arts and culture-based populist. As a result, cooperation with street children (non formal) gave birth to Trotoary Semarang music group. Although in the next year this institution no longer appeared, even the trotoary itself broke up. But closeness with street children and urban poor remain awake, even some PMII cadres remain
blend in their community. Policymaking by establishing a semi-autonomous institution or even dissolving it is taken at a branch conference (Konfercab) which is the highest decision in the branch area. Reflections as well as various internal good readings-which are concerned
the effectiveness of the department's work-as well as external-that is the result of reading the external situation and the needs of the cadre-often into its own judgment to make that decision.
Even if the decision in Konfercab is the highest decision but the reflection and agenda of the discussion in the branch conference is preceded by the drafting of Konfercab material by the SC (Steering Committee) team. Some of the things that are usually part of the discussion are the Outlines of the Working Guidance (GBHK), Organizational Guidelines (GBHO) as well as the points of thought and recommendations, of which the discussion
divided into commissions. And added with other materials related to Konfercab's technical course, starting from the conference order until the election mechanism of branch chairman.
The decision in the Konfercab only concerns the major issues of the organization, while the performance description and the management steps are planned in the board meeting, preceded by debriefing through internal and external readings of the organization. While some decisions in the work meeting are not fully operational as they are ideally in line with not optimal performance of some managers.
Not optimal performance of the board is a classic problem faced by a cadre organization such as PMII, especially its cadres still holds the status as a student who is required by his studies. Not a problem of organizational orientation that is not a profit organization that promises welfare for the board or his cadres.
E. Recruitment and Membership of PMII
In the organizational structure of PMII consists of Large Management (PB) centered in the Capital City, Coordinator Branch (CCP) Coordinator is centered in the Province. Branch Officer (PC) centered in District, Commissariat Board (PK) centered on campus, Rayon (PR) Executive centered in Faculty.Penerimaan become member of PMII starting from rayon which in fact is the lowest organizational structure and in direct contact with cadres. Rayon is directly responsible for mass recruitment and implementation of PMII's initial cashier.
Normatively, in PMII Household Rules chapter III section II section 4 it is mentioned that the member's acceptance is preceded by submitting a request in writing 45 or completing the form to become a PMII member candidate to the Branch Manager. And has legitimately become a member of PMII after following the New Member Admission Period (MAPABA) and baiat approval in an inauguration ceremony held by the Board
branches.17 Recruitment of PMII members at several universities is held annually and handled by rayon or commissariat administrators. In some universities, MAPABA is directly handled by rayon.Namun not infrequently also collectively done in the commissariat.
In fact, some are due to their inability, fully handled by the branch. In Walisongo commissariat, for example, MAPABA is handled and held directly by rayon. This is because the recruitment conducted in each rayon managed to capture the participants at least 50% of the students received at faculty respectively.
Even so many members who want to register, MAPABA often
implemented twice a year.
While in college outside IAIN, member recruitment is not as big as IAIN.Sehingga MAPABA implementation rarely done at rayon level, but collectively done at commissariat level or rayon combination. In fact, because of the lack of interest, there are "deposited" in MAPABA elsewhere. As for widening the wings of organizations in other universities, the cultural path is considered effective. Practically done in two ways, namely building contact person with students in the college and invite them in activities PMII.
It can develop ghirah to form a new commissariat.
Members who have officially entered the PMII are practically tied to the rules set by the PMII. Moreover, PMII itself is an ideological organization that holds firm to the theological and ideological principles it holds. And if in principle the member violates the AD / ART and the provisions in the PMII, then he may be dismissed
3. Post MAPABA (informal and non formal cadre)
The follow up of MAPABA is really capable of systematized well, meaning that here the board of rayon as the official responsible for the regeneration is able to make the scheduling of cadre by first classifying the cadre characters, classifying the cadres in the formulation of the cadre's channelization with the imaginary community framework (personal principled / cadre of base, liberative young religionist, organic intellectual, transformative social worker, parliamentary extracurricular politician, populist professional, transformative humanist worker) and the presence of cadres Progress Report in the process of organizing and organizing in PMII. Form of activities that can be done can be academic activities (tentir before the exam, bank questions, the procurement of academic books and so on), social activities (social service, problem solving on the environment, etc.), religious activities (yasin-tahlil, congregational prayers, recitation, etc.), cadre development activities (formal and informal discussions, training, studies etc.), organizational activities (committee, intra-campus distribution, rayon board). What should be emphasized in this regard is not to impose on the members of things they do not like but rather emphasize the members' need for their abilities.
4. PKD
It is a continuation of MAPABA which is more emphasized on the cultivation of values and strengthening of members' militant roots, graduates from PKD is commonly called Kader Mujahid ie cadres who are able to organize a group.
5. Post PKD
Follow up from PKD this can be realized into two activities that are activities in the form of training that is divided from basic scholarship, such as for cadre of PMII Rayon Economics of economic research training, entrepreneurship training, Training of Trainer (TOT) etc and also applicative activity which is the follow-up of these training activities whose roots are community service.
6. Street vendors
Here Kader has started to be built in the development of science and skills that are directed into the choice of motion of the present and the future. This means that post-PKL cadres are expected to become intellectual actors of change in their respective environments.
7. Post the street vendors
The emphasis of post-PKL activities is only to make the cadres as intellectual actors or related concepts in guarding the social change process in the community, as well as the distribution medium of the cadres at the regional level / CCP (Branch Coordinator Coordinator) PMII and national / PB (the Executive Board) PMII.
