Muhammadiyah: Between liberalism, radicalism and pluralism<\/p>\n
Muhammad Nafik
\nThe Jakarta Post\/Malang<\/p>\n
In villages across Java, you will rarely find Muhammadiyah
\nMuslims and Nahdlatul Ulama (NU) Muslims praying together in the
\nsame mosque. It is even rarer to find them living peacefully
\nalongside members of different religions.<\/p>\n
Many rural Muhammadiyah members refuse to pray with NU
\nmembers, despite the fact that they belong to the same religion,
\nthe only difference being the organizations to which they are
\naffiliated.<\/p>\n
NU members often show a similar reluctance.<\/p>\n
Top leaders of the country's two largest Muslim organizations
\nfrequently appear hand-in-hand in public, urging a similar unity
\namong their members. But these exhortations have changed little
\nat the grassroots level.<\/p>\n
There continues to be a religious "competition" among rural
\nmembers of both organizations, which has developed into a fierce
\npolitical rivalry.<\/p>\n
Muhammadiyah and the NU have failed to rid themselves of
\ndifferences in practicing Islamic rituals, and they have failed
\nto come together and work toward solving the intricate problems
\nfaced by the nation.<\/p>\n
The word "pluralism", so often thrown around by officials of
\nboth organizations, remains missing at the grassroots level.<\/p>\n
Muhammadiyah founder Ahmad Dahlan and NU founder Hasyim
\nAsy'ari established a close personal friendship.<\/p>\n
That bond should have been the inspiration for developing a
\nwider relationship between the two organizations at all levels,
\nalong with promoting interfaith dialog.<\/p>\n
The NU's current chairman, Hasyim Muzadi, and Muhammadiyah
\nleader Ahmad Syafii Maarif have followed in the footsteps of
\nDahlan and Asy'ari by forging a personal relationship, but lower-
\nlevel officials in both organizations seem unable, or perhaps
\nunwilling, to follow suit.<\/p>\n
Muhammadiyah's reform movement is aimed mainly at purifying
\nIslamic practices in the country by removing all traces of
\ntakhayyul (mysticism), bid'ah (local traditions) and churaffat
\n(traditional nonreligious beliefs). This puts the organization in
\ndirect conflict with the NU, which continues to embrace and
\nrespect local traditions as part of its principle of revitalizing
\nIslam.<\/p>\n
Muhammadiyah, often identified more with middle-class
\nIndonesian Muslims and which claims to be the more modern and
\nmoderate of the organizations, is now facing the challenge of how
\nto deal with its pluralistic members.<\/p>\n
Some Muhammadiyah members embrace Islamic radicalism and are
\npushing for an Islamic state, although this is not the
\norganization's policy.<\/p>\n
At the same time, there is the "liberal" thinking of members
\nof the Muhammadiyah Young Intellectuals Network (JIMM).<\/p>\n
Similar to the high-profile Liberal Islamic Network (JIL),
\nJIMM introduces its ideas in a nonconfrontational manner. Despite
\nthat, JIMM faces strong opposition from both inside and outside
\nMuhammadiyah.<\/p>\n
Critics often equate JIMM with JIL, which, they say, spreads a
\ndeviant form of Islam by introducing liberal thinking in the
\ninterpretation of religious teachings.<\/p>\n
The ongoing six-day national congress of Muhammadiyah in
\nMalang, East Java, should create clear policies for dealing with
\nthe internal conflicts in the organization between radicalism,
\nliberalism and pluralism.<\/p>\n
With a new chairman to be elected during the congress, it is
\nhoped Muhammadiyah will take a more aggressive stance against
\nradicalism, while at the same time playing a greater role in
\ncampaigning for pluralism.<\/p>\n
In pushing for the reform movement, Muhammadiyah should not
\nstick only to fighting takhayyul, bid'ah and churaffat in
\ntraditionalist Islam, but should move to be more progressive in
\nIslamic thinking.<\/p>\n
The introduction of different modes of thought should not be
\nseen as a virus undermining Muhammadiyah.<\/p>\n
Young Muslim scholars in Muhammadiyah are acquainted with
\nWestern ways of thinking in understanding Islamic teaching. This
\nadds to the suspicion that their thoughts on Islam are not
\ngenuine.<\/p>\n
The conservatives accuse the liberal intellectuals of trying
\nto destroy Muhammadiyah and Islam.<\/p>\n
Such misleading claims should be discussed within the
\norganization before they cause serious damage.<\/p>\n
The organization's focus on education and charitable
\nactivities needs to be maintained, but it should also not stop
\ncampaigning for a more moderate, progressive and pluralist Islam.<\/p>\n
In this sense, cooperative efforts by the NU and Muhammadiyah
\nto design and implement programs to combat endemic corruption
\nshould be expanded to fight religious radicalism and
\nconservatism.<\/p>\n
Compared to the NU, Muhammadiyah is less progressive and
\naggressive in promoting a tolerant and peaceful Islam.<\/p>\n
Remedying this will be one of the main tasks of Muhammadiyah
\nunder its new leadership.<\/p>",
"url": "https:\/\/jawawa.id\/newsitem\/muhammadiyah-between-liberalism-radicalism-and-pluralism-1447893297",
"image": ""
},
"sponsor": "Okusi Associates",
"sponsor_url": "https:\/\/okusiassociates.com"
}