Muhammadiyah's Manhaj Tarjih in the Midst of Modern Challenges

The evolution of the times brings new challenges for the Muslim community. The way people work is changing, technology is drawing ever closer to daily life, and emerging social issues are becoming increasingly diverse. This condition also influences how Muslims view many matters, from the digital economy to humanitarian issues that were not widely discussed in classical contexts. Amidst these changes, a simple question arises: how can Islamic teachings remain relevant when societal realities are constantly shifting? The answer to this question cannot be found merely by reading texts literally. Religious scripture certainly remains the primary foundation, but reality also demands a broader reading. It is for this reason that Muhammadiyah’s Manhaj Tarjih holds an important position. Muhammadiyah attempts to present a religious approach that remains rooted in the Qur’an and As-Sunnah, yet does not close itself off from the developments of the age. This approach means that tarjih is no longer understood solely as selecting the stronger religious argument. Its function has evolved further, becoming a framework of thought for answering new problems faced by the Muslim community. Linguistically, tarjih means to strengthen or choose one opinion deemed stronger than another. In the Islamic scholarly tradition, this term was initially closely associated with the activity of comparing different scriptural proofs or scholarly views. Its purpose was simple: to find the most robust argumentation among several sources. However, within the Muhammadiyah environment, the meaning of tarjih has developed. Tarjih does not merely stop at the activity of choosing an opinion. It is positioned as part of ijtihad, the intellectual process of reading social and humanitarian issues through an Islamic perspective. In other words, tarjih not only discusses existing laws but also how Islam responds to new situations in the world. Through the Council of Tarjih and Tajdid, Muhammadiyah continuously strives to ensure that religious decisions do not stop at readings of the past alone. For Muhammadiyah, religion is not understood only as an individual ritual. Islam is viewed as a system with values that guide human life comprehensively, encompassing not only the spiritual relationship with God but also social behaviour, ethics, education, and economic activity. This view allows religion to be present in a wider space. Religion does not simply stop at the mosque or prayer room but helps shape the way a person thinks and acts. Muhammadiyah is well known for its strong ideas on tajdid, or renewal. However, the renewal carried out does not mean changing the basic teachings of the religion. Tajdid is better known as an effort to maintain the purity of faith while simultaneously presenting new responses to social problems. On one hand, there is a spirit of purification, keeping worship practices in accordance with the Prophet’s guidance. On the other, there is a drive for dynamisation so that social and muamalah issues can develop according to the needs of the times. These two aspects go hand in hand. Differences of opinion in Islam are nothing new. Since the classical period, differing views have been part of the Islamic intellectual tradition. Therefore, Muhammadiyah does not view the results of tarjih as the sole truth that everyone must accept. Differences are instead understood as a space for discussion. As long as the argumentation is clear and conducted based on ethics, the diversity of viewpoints is still respected. It is this kind of approach that makes the face of Islam feel more mature. The results of ijtihad are essentially products of human thought. This means they are not absolute. Muhammadiyah realises that social conditions are constantly changing and knowledge is also developing. Therefore, tarjih decisions remain open to criticism and evaluation. If an opinion with stronger argumentation is found or a new context demands adjustment, such a correction can be made. Ijtihad, in this regard, is understood as a living process. Muhammadiyah does not bind itself exclusively to one particular school of thought. However, this does not mean rejecting the views of classical scholars. Opinions from various schools are still studied and used as material for consideration. The focus is not on who holds the opinion, but on how strong the argumentation is and whether it is relevant to the problem being faced. This approach provides more flexible room for manoeuvre. In its thought structure, Muhammadiyah still places the Qur’an and As-Sunnah as the primary sources. However, there is a quite distinctive term, namely As-Sunnah al-Maqbulah. This term is used to emphasise that the hadith which can be used as a legal basis is not limited to sahih hadith alone, but also includes hasan hadith that are accepted scientifically. Meanwhile, dhaif hadith are fundamentally not used as a foundation, unless they meet certain conditions and do not contradict the Qur’an. One of the strengths of the Muhammadiyah tarjih method lies in the use of three complementary approaches. The Bayani approach focuses on the text, with the Qur’an and As-Sunnah serving as the primary basis for understanding law, particularly in matters of mahdhah worship such as prayer, fasting, and zakat. Because worship is ritualistic, the foundation of scriptural proof is very important. In contrast, the Burhani approach gives space to reason, logic, and science. This approach is highly relevant for responding to contemporary issues, ranging from the digital economy to health.