Misreading radicalism in Muhammadiyah<\/p>\n
Imam Cahyono, Jakarta<\/p>\n
The article titled Muhammadiyah's new chairman and the future
\nof its liberalism by Ahmad Najib Burhani (The Jakarta Post, July
\n12) was quite interesting. His article explained Muhammadiyah's
\nfuture challenge is the rise of radical Islam within the
\norganization. The election of Din Syamsuddin at the 45th congress
\nwas seen as the victory of the radical front. Besides Din
\nSyamsuddin, the hard-liners are Yunahar Ilyas and Dahlan Rais who
\ntook the fifth and seventh places among the 13 elected
\nexecutives.<\/p>\n
Ahmad's article said that although Ali Imron, Amrozi, Ja'far
\nUmar Thalib and Abu Bakar Ba'ashir were hard-liners in
\nMuhammadiyah they had no place in the movement. So they left the
\norganization and established new movements or joined radical
\nmovements such as Hizbut Tahrir, Majelis Mujahidin Indonesia
\n(MMI) and Lasykar Jihad.<\/p>\n
His article is superficial because that is not supported by a
\nstrong argument.<\/p>\n
First, it is too early to judge whether the future of
\nMuhammadiyah under Din Syamsuddin's leadership will move to the
\nright-wing. It is important to note that even though hard-liners
\nsuch as Yunahar Ilyas and Dahlan Rais took the fifth and seventh
\nplaces, but most of the 13 members on the executive board, such
\nas Malik Fadjar, Rosyad Soleh and Haedar Nashir are moderate
\nMuslims.<\/p>\n
Besides, the use of the term \"radical\" in reference to
\nMuhammadiyah is inaccurate. Using that term could make people
\nthink Muhammadiyah poses a threat, as though it is home to
\nradical and militant Islam.<\/p>\n
Truly, what has happened in Muhammadiyah is a battle of
\ndiscourse and influence. On one side is the conservative front
\nleaded by Majelis Tabligh and on the other side, the moderate
\nfront leaded by the Network of Young Intellectuals of
\nMuhammadiyah (JIMM). It happened because they have different
\nperspectives. Majlis Tabligh speak according to the letter of
\nsacred writings, particularly the Koran and Hadith.<\/p>\n
However, the activities of Majlis Tabligh so far are focused
\non dakwah (Islamic proselytizing). They tend to use an orthodox
\nmethod but they are not radical, nor are they destructive. They
\ndo not use the Koran to proclaim holy war or to justify violence
\nor mass murder.<\/p>\n
The other front is JIMM, an association of young men based on
\nprogressive ideas, which promotes a critical, interpretative
\nmethod of reading the Koran and Hadith in an historical context.
\nFor JIMM, the texts and traditions on which any faith's practice
\nare based are open to multiple interpretations. JIMM also
\nendorses a peaceful and tolerant Islam.<\/p>\n
Second, connecting Ali Imron, Amrozi, Abu Bakar Ba'asyir and
\nJafar Umar Thalib with Muhammadiyah could be misleading. It is
\ntrue that Ali Imron, Amrozi, Abu Bakar Ba'asyir and Jafar Umar
\nThalib are Wahabi followers. They come from a modernist Muslim
\nbackground and consequently, they have modernist views as does
\nMuhammadiyah. Nevertheless they have never been a part of
\nMuhammadiyah.<\/p>\n
Ba'asyir has never been listed as a Muhammadiyah member.
\nSimilarly, Ja'far Umar Thalib never joined Muhammadiyah.<\/p>\n
Amrozi and Ali Imron were born into a Muhammadiyah
\nenvironment. Their parents are Muhammadiyah followers. But Amrozi
\nand Ali Imron at no time joined Muhammadiyah. They have close
\nties with Pondok Ngruki because they studied there.<\/p>\n
The characteristics of the Ngruki Network are completely
\ndifferent from Muhammadiyah's. The fundamental character of
\nMuhammadiyah since it was founded in 1912 is as a religious and
\nsocial movement. Its main concerns and targets have been
\ncommunity development as it strives to empower the poor.<\/p>\n
As it was founded by K.H. Ahmad Dahlan, Muhammadiyah is a
\nsocial-religious movement base on amar ma'ruf nahi munkar(ask
\nother people to do good deeds) to develop the community by
\nbuilding education institutions and providing social services.
\nMuhammadiyah has been promoting Islam as a religion of tolerance.
\nIt has never taught its members to make a bomb or support the
\nidea of an Islamic state or any other act of violence. Therefore,
\nthe use of the term radical is misguided.<\/p>\n
As a researcher at the Indonesian Institute of Sciences, Ahmad
\nshould be more logical and use valid methodology in his
\narguments.<\/p>\n
His article paints a picture of \"intellectual carelessness\",
\nwhich could be a fatal mistake. As a result, LIPI could lose its
\ncredibility and integrity in the eyes of the public.<\/p>\n
The writer is a researcher at the al Maun Institute and an
\nactivist of the Network of Young Intellectuals of Muhammadiyah
\n(JIMM). He can be reached at icahyo17@yahoo.com.<\/p>",
"url": "https:\/\/jawawa.id\/newsitem\/misreading-radicalism-in-muhammadiyah-1447893297",
"image": ""
},
"sponsor": "Okusi Associates",
"sponsor_url": "https:\/\/okusiassociates.com"
}