Muhammadiyah's new ideology: Basis of reform

Achmad Jainuri, Surabya

The main theme of the 45th Muhammadiyah Congress, held in Malang July 3-8, focuses on the reconstruction of the tajdid (reform) movement.

From an ideological perspective, this writing focuses on the historical development of interdependent ideas held by the Muhammadiyah, ideas that reflect the movement's religious, moral, social and political interests and commitments.

Secondly, it focuses on the study of the social and religious situation faced by Indonesian society at a particular historical moment in the early 20th century. This approach implies that basic Islamic teachings are important for their utility in public life.

Islam in this view is seen as an ideology, a set of beliefs that may influence behavior but that directs little attention to practical political action. In this context, politics is understood as a rich network of social relationships based on social activities. By applying this approach, we can see the correlation between the ideological orientation and the actual activities of Muhammadiyah.

One of the major objectives of Muhammadiyah's basic ideology is to find practical solutions to social problems from a religious perspective.

Muhammadiyah believes that the primary concern of any reform movement should be the reconstruction of a basic religious outlook. In justifying the validity of this purpose, Muhammadiyah believes that the fundamental source of Islam can be translated into the concrete realities of the religious, social, economic, and political life of Indonesian Muslims.

Such a notion is different from approach adopted by Muslims in Indonesia in the early part of the 20th century, who limited themselves to observing only a bare minimum of religious ritual.

The task that Muhammadiyah sets itself is threefold.

First, Islam provides a theological basis for the movement's mission of reform. In the Muhammadiyah outlook the reform mission embraces many features of contemporary religious and social life. Some of these features may be traced to the movement's basic religious outlook and philosophical views, which deal with the relation between religion and social responsibility.

This philosophy is expressed in a variety of forms and context, such as a readiness to engage in new experiences, and an openness to ideas from other peoples, arguing that the truth may be found in any culture. The basic religious outlook of Muhammadiyah made it clear that the task of reviving Islam had logical as well as practical primacy and required substantive changes in the traditional approach to doctrinal interpretation.

These intended changes include fostering a "proper understanding" of Islam, which places reason in an important position. Reason is seen as not only confirming the right of ijtihad (independent development of Islamic thought) and of liberating the mind from the bond of taqlid (blind following of tradition), but also a giving rational justification for the observance of religious injunctions.

Moreover, the movement's "proper understanding" of Islam holds that worldly affairs are of equal importance to certain pillars of Islam. This religious outlook rationalized the movement's orientation and commitments, which subsequently provided philosophical justification for its members' pattern of behavior, as well as their attitudes, goals, and general way of life. In early 20th century Indonesia, these insights, which had been developed sufficiently to respond to the challenge, favored change.

Second, Muhammadiyah concludes that the basic principles of iman (faith) and ibadah (worship) had wider implications rather than a limited impact on belief and ritual per se, when they were placed in a social context. The implementation of these beliefs and rituals required the performance of the standard daily religious practices, and, therefore, the movement urged that every effort be exerted to practice them in their original form.

It is perhaps because of this acknowledgment of the importance of religious practice that the Muhammadiyah is still regarded as being concerned merely with the purification of beliefs and rituals. The efforts at religious purification seemed always to dominate the agenda of the writers who advocated Islamic reform in Indonesia, which subsequently created the impression that reform was always restricted to efforts at purifying Islam from bid'ah (new religious rituals) and khurafah (superstitions).

For Muhammadiyah, rational considerations rejected any impure additions to the practice of beliefs and rituals because they not only could have led to the punishment of those who committed them, but were also useless. Such practices were seen to have affected the social life of people because certain beliefs and practices often required material expenses for their implementation.

The costs were considered waste (tadhbir) and even a useless burden whenever it was observed that the practicioners were economically in need of assistance. Thus, the theological foundations of rational religious understanding were laid down in interpreting the principal tenets of Islam.

Third, Muhammadiyah believes that as a true faith, the meaning of Islam becomes complete only in real action. It sees Islam as practical, not theoretical; it is not an abstract doctrinal truth written in scripture but a reflexive apprehension of this truth. The implementation of Islamic teachings is the ultimate goal of a serial understanding of Islam, and, therefore it becomes a standard in measuring the commitment of Muslims.

The movement's declaration to commit to work for human peace and the welfare of the people through concrete efforts was the principal strategy of the movement in solving the social problems of the day. Believing that theological debate could only invite social conflict, the Muhammadiyah leaders translated its beliefs into action in the hope of creating social cohesion. The group believed that religious reform must be reflected in observable behavior, and that while religious thought was necessary, it was not the main priority.

The movement's leaders were of the conviction that through actions people realized what religion meant to the welfare of the people. Therefore, when one speaks about the reformist ideas of the Muhammadiyah in the early 20th century, one is not referring to an abstract theological debate but rather to an effort at promoting a particular religious ethos, turned into action.

The basic religious outlook described above placed the Muhammadiyah in a position that set the movement apart from its contemporaries among the Islamic reform movements in Indonesia. This position elicited different reactions from other groups of Muslims.

Religious disputes were actually superficial to the opposition against Muhammadiyah -- the main reaction against the movement came from its stance on social and economic issues. Unfortunately for Muhammadiyah, the movement with a religious stance that reflected openness, tolerance, and adaptability, it could not protect itself from severe and sometimes violent reactions from other Muslim groups in society.

The writer is a member of the Muhammadiyah East Java board, and currently serves as Coordinator of Education, Research and Development for the 2000-2005 period.