MAP OF THE NEEDS OF UMSU STUDENTS ON AL-ISLAM AND MUHAMMADIYAH CURRICULUM

The purpose of this study was to produce a map of the needs of UMSU students for Al-Islam and Kemuhammadiyahan (AIK) courses. This type of research is qualitative research that uses survey techniques. Data collection was carried out by questionnaires and interviews. The data analysis techniques used are; describe the data, analyze, and interpret, and conclude. The results showed that the map of the needs of UMSU students for AIK courses were: 1) Students with religious understanding backgrounds other than Muhammadiyah (92 people/76.8%) of the 396 respondents stated that the provision of Worship courses, in particular, not through doctrine and coercion, but must pay attention to the background of the religious understanding they already profess. 2) Non-Muslim students generally state that Worship courses are not taught in the form of doctrine as given to Muslim students but must consider their religious background, and AIK courses should be taught in the form of Islamology courses, or the like. 3) Students from Muhammadiyah schools tend to want the provision of AIK courses to be packaged with other programs. Or by combining face-to-face in class with more interesting programs, not just face-to-face routines. 4) Most of the respondents stated that learning strategies and methods need to be adapted to the needs of students

Nazhruna: Vol. 4 Issu 3 2021 attention to affective and personality aspects; 2) More dense content than meaning; 3) Students have not received learning services according to their needs; 4) There is no specific approach for non-Muslim students.
In addition, UMSU students have very varied profiles. First, the background of high school education from Muhammadiyah educational institutions, mostly from non-Muhammadiyah educational institutions. Second, the background of the family organization which also influences religious understanding. There are also those who come from non-Muslim ideologies and beliefs.
The various problems above really need structuring, namely by mapping the needs of UMSU students towards Al-Islam and Kemuhammadiyahan courses. The formulation of the problem discussed in this study is "How is the map of the needs of UMSU students for AIK courses"? The purpose of this study was to produce a map of the needs of UMSU students for AIK . courses

METHOD
This research was conducted at the Muhammadiyah University of North Sumatra. This type of research is descriptive qualitative. The method used in this research is the survey method. Data collection techniques using questionnaires, and interviews. Questionnaires were used to collect data on the map of the needs of UMSU students for AIK courses.
The number of questionnaire items made was 20 items. However, after going through this validation, only 18 items were valid, consisting of six classifications of questions. The first classification is 3 items that are intended only for non-Muslim students, the second classification is 6 items for Muslim students only, the third classification is only 1 item is intended for Muslim students with non-Muhammadiyah educational backgrounds, the fourth classification 2 items is aimed at students with Muhammadiyah educational backgrounds , and the fifth classification of 6 questionnaire items answered for all students without exception. Questionnaires were distributed using Google Forms to all Faculties and Study Programs at UMSU, minus the Faculty of Medicine and Postgraduate. Questionnaires were distributed for 15 days. Interviews are used to explore data that will strengthen the data obtained through questionnaires. The data analysis technique was carried out with the following steps: Data reduction, data presentation, data verification and conclusion drawing.

RESULTS AND DISCUSSION
At the initial stage (before the research took place), the research team made preparations by determining the research sample. The results of the team's discussion determined that, because the student population of UMSU was large, namely students in the 2nd semester of elementary school. Semester 6, and the questionnaire was collected using google form, then the sample was determined by means of snow ball sampling. This was done, because the respondents who were recruited and expected to fill out a questionnaire through the google form were uncertain.
After the questionnaires were distributed for 15 days, the questionnaires were collected from 447 respondents. After verification of all incoming questionnaires, it was found that several respondents filled out 2 and 3 times. Therefore, the team sorted the questionnaire.
Finally obtained as many as 438 respondents. Of the 438 questionnaires referred to, 32 questionnaires were found that could not be used, because they were deemed not to meet the requirements for filling out the questionnaire (defective data). In the end, the sample used in this study amounted to 406 samples, 10 of whom were non-Muslims, and 396 were Muslims. The data from the 406 samples can be classified in the table below. Keterangan N (Jumlah) responden untuk semua tabel: N for all students 406 respondents N for non-Muslim students 10 respondents N for Muslim students 396 respondents

Tabel. 1 Respondent Classification
The data contained in the table above as a whole shows that the respondents who filled out the questionnaire had represented the 8 faculties in question. Meanwhile, the representation of Study Programs reached 15 Study Programs out of 29 Study Programs throughout UMSU (51.71%). This means that the data recruitment from respondents is representative.
Furthermore, the urgent data related to this research is about the organization/religious ideology adopted by the respondents. This is because this indicator of religious understanding will map students' needs for this AIK course. The table above shows that it turns out that UMSU students are dominated by non-Muhammadiyah students. If the ranking is carried out, then students with Nahdlatul Ulama (NU) backgrounds are 237 people (58.4%) of all 406 respondents in the first rank. There were 92 students with a background in Muhammadiyah organizations (22.6%), in second place. Meanwhile, 45 students (11.1%) with backgrounds in the mass organization Al-Washliyah were in the third place, 22 students from other organizations/faculty backgrounds (5.4%), in fourth place, and 10 Christians who were Christian. people (2.5%). The conclusion is that of the 406 respondents, only 92 students have a background in the organization and religious understanding of Muhammadiyah.
The results of this study will be explained according to the category of questionnaire items distributed. Although in general the results of this study can be read through the data listed in the following tables, it would be better if it was explained in detail, which was strengthened by the results of interviews with respondents. Furthermore, the twenty-six questionnaire items above are discussed according to the categories and types of respondents' needs. The needs that have been categorized include 1) AIK learning strategies for non-Muslims, 2) appropriate learning strategies and methods for Muslim students in general, 3) learning strategies or models for non-Muhammadiyah students, and 4) learning strategies and models for students who come from Muhammadiyah schools. Questionnaire items numbered 1 to 3 are specific questions for non-Muslim students. After being analyzed, it can be seen that studying Aqidah/Akhlak and worship courses for non-Muslim students does not bother them, or it can be said that there is no problem. Because, out of 10 non-Muslim respondents, eight of them said they were not disturbed. However, it is inversely proportional to the answers stated in items 2 and 3.

Tabel. 2 The Need for AIK Learning Strategies and Methods for Non-Muslim Students
Item 1 answered disturbed and sometimes, each answered by 1 respondent. This data is indeed interesting, especially after confirmation through an interview with one of the respondents stated that he did not mind learning the material for aqidah and worship, because there was no coercion. The coercion meant by the student was not being forced to convert to Islam, but simply studying. In addition, their parents often remind them that they only think of it as knowledge and keep studying their own religion 5 . The same thing was revealed by NM. For him, taking AIK courses is not a problem, because he only participates in learning. 6 In items 2 and 3, in principle the questions asked are the same. The point is that AIK courses must be studied by non-Muslim students, with alternative learning strategies. One (10%) respondent stated that he continued to study the 4 courses as he had been so far, 4 people (40%) stated that they studied it in the form of "Islamology" courses, and 5 people (50%) stated that the Aqeedah and Worship courses should not be taught in doctrinal form.
This proves that basically, although initially non-Muslim respondents stated that there was no problem studying the two subjects, on the other hand, they wanted to be taught according to their religion. The non-Muslim respondent's expression according to the research team is something natural, because for someone who has adhered to a belief or an ideology from childhood to adulthood, if there is no intention to convert to religion, of course he does not want to learn another religion. As stated by Prasetyo, ideology (belief) is totalitarian. With this totalitarian nature, ideology (religion, belief) demands absolutely (no bargaining) for humans to live and behave according to what has been determined by the ideology. 7 This means that the ambiguous student statements are caused by two things. On the one hand, non-Muslim students want to mingle and study AIK with Muslim students and this course is mandatory for every student at UMSU. On the other hand, they have had an ideology that has bound them for a long time. And the doctrine they profess binds and shackles their minds and hearts.
This seems to be a serious problem that must be considered by UMSU's internal stakeholders. Because this has been stated in the book "Guidelines for AIK Al-Islam Education and Muhammadiyah Higher Education Kemuhammadiyahan", one of the problems of learning AIK in PTM is that there is no special approach in PTM that has non-Muslim students. (PP Muhammadiyah Board of Higher Education, 2013). The problems faced by non-Muslim students at UMSU make studying AIK ineffective. As Kahar found in his research at the Muhammadiyah University of Sorong, the implementation of AIK was not running optimally. 8 To realize the effectiveness of AIK learning for non-Muslim UMSU students, it is necessary to modify the material. As explained by Tobroni  organized as a PTM whose majority of students are non-Muslims, who need to be given direction by teaching various universal themes. 9 In the case of UMSU, although non-Muslim students are minorities, according to the research team, it is necessary to consider teaching AIK, especially the Aqidah-Akhlak and Worship courses, in a softer (simple) way, through "Islamology" material. With Islamology, they study Islam not feeling indoctrinated, but studying Islam academically and rationally. Or, for worship courses in particular, non-Muslim students do not need to be given the same as other Muslim students. Tamrin said that the practice of worship does not need to be taught to non-Muslim students for the benefit. 10 Next are questions related to the strategies and methods used by lecturers in teaching AIK courses. This item is still related to the previous Statements of students whose educational background is from SMA/SMK Muhammadiyah still need to study al-Islam and Kemuhammadiyahan courses in a face-toface manner as implemented in class so far. 277 respondents (68.2%) stated it was very necessary. 85 respondents (20.9%) said it was not necessary, and 44 (10.85) respondents said it was not necessary.
If your answer is not necessary, what is the best thing a student should do in studying al-Islam and Kemuhammadiyahan courses. This question was answered by the respondents as follows. 1) stating that independent learning only (there is still a final assessment) stated by 140 respondents, 2) learning by mixing (between face-to-face and independent) and there is still a final assessment of 58 respondents, and 3) stating that learning by participating in an deepening program on the materials of Al-Islam Kemuhammadiyahan) outside of KIAM, and there is still a final assessment, answered by 208 (51.2%) respondents. This offer might be Nazhruna: Vol. 4 Issu 3 2021 considered to enrich the AIK course development program, towards being more productive, effective, and efficient.
Item 6 questions about how to apply AIK course learning to students. 117 (28.8%) respondents stated that they should not be impressed by imposing religious doctrines or Muhammadiyah religious ideas on students. 79 (19.5%) stated that it is okay to sometimes impose doctrine as it already exists and has been running so far, and 150 (36.9%) respondents stated that it must be carried out according to so far without considering the religious background and religious understanding of students. This means that the majority of respondents continue to state that the AIK learning strategy so far has been sufficient.
This seems also relevant to item number 7 which questions the AIK learning strategies and methods that have been used so far. Respondents who stated that it was very correct were 226 people (55.7%), who stated that sometimes there were 173 people (42.6%), and those who stated that they were not correct, only 7 people (1.7%).
Questionnaire item 8 is a questionnaire to see the accuracy of the respondent's answers above, the question is presented again if it is answered sometimes or incorrectly, what should the lecturer do? There were 90 students who stated that they should not use the lecture method dominantly using the lecture method, 65 (16%), who stated that they should not do too much work, there were 90 people (22.2%), who stated that they should not be too monotonous in teaching, there were 81 people (19.9%), and who stated that everything was correct. there were 170 people (41.9%).
Questionnaire number 9 still questions about the AIK learning strategies used by lecturers so far. There were 221 respondents (54.4%) who stated that it was appropriate, 180 respondents (44.3%) stated that it was sometimes appropriate, and only 5 people (6.1%) stated that it was not in accordance with the needs of students.
The answers to some of the questions above seem less consistent. However, the answers to items eight and 9 are problems faced by students in the process of learning AIK courses, in many PTMs. This is also a finding from several studies, which state that the learning methods used by lecturers in teaching AIK are still predominantly conventional. 11 See also Amini 12 , and Pinem. The lecturers still use classical learning methods, rarely use multimedia that can update their knowledge. 13 The following will explain the needs of UMSU students with non-Muhammadiyah backgrounds for AIK courses.  Item 10 explains that generally students who come from non-Muhammadiyah religious (organizational) schools state that they are disturbed in learning worship materials. The reasons are: 1) because they feel compelled to change the rituals of worship that have been applied for years, 2) they feel that it is difficult to memorize new prayers. And not a few who do not feel disturbed (because they like it or not, there are 125 respondents (31.6%).
However, from an interview conducted with one of the respondents (with the initials LE) 14 , it was revealed that he would try to learn the procedures for worship and prayers taught at UMSU, with the reason that he wanted to be better. The reason why LE was chosen as one of the respondents being interviewed was because the answers to the questionnaire he filled out were consistent and logical from the first question to the end, and were not ambiguous. The following is data on the needs of students with educational backgrounds from Muhammadiyah schools Tabel 12 If your answer is Yes, is it necessary to re-learn?
1. Yes (but in a different way or program, but the substance remains the same) 2. It's okay (but no longer in the same way and strategy as at school Item 11 shows that students with Muhammadiyah educational background stated that studying AIK courses was a repetition, as many as 131 people (33.1%), sometimes there were 135 (34.1%), and 130 people (32.8%). Three alternative answers answered by almost the same number of respondents.
The answer to item 11 becomes indisputable. Because, after being confirmed by the answer to item 13. In item 11, respondents who stated no to questions about al-Islam and kemuhammadiyahan courses studied for 2, or 3, or 4 semesters constituted a repetition of 130 people, and those who stated sometimes sometimes the repetition is 135. It is precisely when asked whether it needs to be studied again? 167 respondents (42.2%) answered Yes (but in a different way or program, but the substance remains the same), 200 respondents (50.5%) answered yes (but no longer in the same way and strategy as in school), and only 29 people (7.3%) stated that they do not need to be studied again, but (replace with another program).
This statement indicates that special AIK courses for students who previously studied at Muhammadiyah educational institutions should be distinguished from students studying at non-Muhammadiyah educational institutions. The goal is that AIK learning is more effective in its implementation. The following describes the data on the strategies desired by UMSU students in studying AIK courses. students as many as 307 respondents (75.6%) answered very necessary, 76 people (18.7%) answered less necessary, and only 23 people (5.7%) answered not necessary. The same is true for item 17. Respondents stated that AIK courses need to be taught in a way that is in accordance with the student's educational background. 235 respondents (57.9%) stated it was very necessary. And item 18 states that AIK courses need to be taught in a way that is in accordance with the students' religious background. 240 respondents (50.2%) who stated it was very necessary.
The six questionnaire items above confirm that students generally want that studying AIK courses needs to use the right strategy, namely by grouping students according to the study program they take, according to their religious background, according to their educational background, and adapted to the religious understanding of students.
Student needs for AIK learning strategies at UMSU seem to have referred to considering the results of research conducted by Santoso which stated that AIK learning at PTMA with heterogeneous students should refer to multicultural AIK learning (PP Diktilitbang Muhammadiyah), that AIK learning techniques are separated between ( Islamic and non-Muslim students), for AIK I. AIK II, AIK III, and AIK IV (Islamic Ethics, and Kemuhammadiyahan Studies, Islam and Science and Technology) are taught according to their respective study programs. 15 When applied to AIK courses at UMSU, AIK learning can be described as in the following

CONCLUSION
The results of the discussion of the data found in the field show that the map of the needs of UMSU students for Al-Islam and Kemuhammadiyahan courses is as follows. First, that the current AIK courses given to UMSU students are not in accordance with the student's needs. This can be seen from the data which shows that in the learning process.
Second, the map of the needs of UMSU students for AIK courses is as follows. 1) Students who do not have a religious understanding background from the Muhammadiyah organization consisting of 76.8% (92 people) of 396 Muslim respondents stated that giving Worship courses in particular does not make it a doctrine and coercion, but must pay attention to the background of religious understanding they have previously embraced . This means that the delivery of material is carried out by means of maui'atul hasanah and mujdah. 2) Non-Muslim students generally state that Worship courses are not taught in the form of doctrine as given to Muslim students, but must consider their religious background. And the AIK courses should be taught in the form of Islamology courses. 3) Students with educational backgrounds from Muhammadiyah tend to want AIK courses to be packaged with other programs. Or by mixing (mixing) face-to-face in class with more interesting programs, and not just face-to-face routines in class. 4) Most of the respondents stated that learning strategies and methods need to be adapted to the appropriate needs of students.