Muhammadiyah's new ideology: Basis of reform

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.