Revisiting the key concept of Muhammadiyah

Revisiting the key concept of Muhammadiyah

Hilman Latief, Michigan

In addition to leadership issues, the 45th Muhammadiyah
Congress in Malang early next month will probably be enlivened by
a debate about Muhammadiyah's concept of tajdid (rejuvenating or
revitalizing Islam) and ijtihad (independent reasoning). Known as
a reformist organization, Muhammadiyah is expected by both
"insiders" and "outsiders" to be able to produce some agendas
that will be socially more worthy and intellectually more
valuable in the Indonesian context.

For nearly one century, Muhammadiyah have been participating
in the building this nation. This year, the Muhammadiyah Congress
has selected as its theme Jelang Satu Abad Muhammadiyah: Tajdid
Gerakan untuk Pencerahan Peradaban (Welcoming Muhammadiyah's
100th anniversary: A Tajdid movement for the Enlightenment of
Civilization.

Why is tajdid still necessary? For Muhammadiyah, it is a
conceptual key that has led the organization to become more
dynamic and contextual. To be sure, this concept is not the
exclusive property of Muhammadiyah. Rather, it originates from
puritan, "modernist" Muslim thinkers such as Ibn Taimiyyah (d.
1328), Ibnu Abdul Wahab (d. 1205), and al-Afghani (d. 1897).

Muhammadiyah's work from its establishment up to the present
time is a good example of how the process of Islamic
revitalization has taken place through collective action.
Muhammadiyah has set up several organizational divisions that run
various programs dealing with religious and social welfare. As
regards the Muhammadiyah work model, Prof. Amin Abdullah called
it "faith in action."

However, times are changing. The needs of the Indonesian ummah
(Muslim community) are also changing and becoming more
complicated. At the same time, it is clear that the early
idealism of Muhammadiyah has in recent years become
institutionalized and even, perhaps, bureaucratized.

It is not surprising, therefore, that Muhammadiyah's actions
sometimes disappoint. In line with the need of the ummah and in
order to satisfy contextual demands, Muhammadiyah needs to
reinterpret its concept of tajdid, to redefine the functions of
its institutions, and to revitalize its commitment as the
country's second largest Muslim organization. Muhammadiyah needs
to be more responsive to the problems this nation faces.

Tajdid should not be restricted merely to the theological and
philosophical aspects. Rather, it must also extensively address
the social and cultural problems faced by our society. Poverty,
terrorism, religious fundamentalism, social conflict, and
collective corruption all clearly need Muhammadiyah's
involvement.

Poverty, certainly, is not a new subject for Muhammadiyah.
Ahmad Dahlan, the founder of Muhammadiyah, was very much
concerned with the poor and orphans. For that reason, hundreds of
orphanages have been established across the country. However, as
the cost of education and healthcare increase, Muhammadiyah will
need to prove its commitment to the needy by offering cheaper
education and health services.

While scholars often seen and categorize Muhammadiyah as
representing middle-class or urban Indonesian Muslims, this does
not mean that the issue of poverty in this country is not
relevant to the organization as Dahlan himself, as well as the
other founders of Muhammadiyah, paid great attention to the
problem.

At a time when acts of terrorism are regularly perpetrated in
Indonesia, Muhammadiyah, Nahdlatul Ulama (the country's largest
Muslim organization), and other socio-religious organizations
must formulate clear visions and policies to prevent radicalism
taking root, to promote dialogue, and to preserve and promote
unity and harmony in Indonesian society.

Another crucial issue is corruption. Muhammadiyah needs to
initiate from within the creation of a clean and modern
organizational and administrative system. Professionalism in
the management of all institutions belonging to Muhammadiyah,
such as schools, universities, hospitals, clinics, orphanages and
other charitable institutions, is essential if Muhammadiyah wants
to serve as an example to other organizations in terms of
preventing systemic and collective corruption.

Even though Muhammadiyah's ideology has long been regarded as
personifying the ideology of "puritanism" in terms of religio-
political expression, it remains moderate and tolerant. Yet, we
cannot close our eyes to the fact that both Islamic liberalism
and conservatism present challenges for the organization. While
Muhammadiyah does not agree with "radical secularization,"
neither does it condone violence and vandalism perpetrated in the
name of Islam.

Therefore, when tensions arise between the liberals and
conservatives among Indonesian Muslims in general, and
Muhammadiyah members in particular, Muhammadiyah needs to steer a
wise course. During the next Muhammadiyah congress, it will be
essential to construct a synergic coming together of liberal and
conservative tendencies within Muhammadiyah.

The future of Muhammadiyah very much depends on the leaders
elected during the congress. Intellectual maturity and social
sensitivity will be required in order to successfully foster the
progressive dimensions of Muhammadiyah's tajdid so that the
organization becomes more worthy in the social and religious
senses, and more in tune with the real needs of this nation. The
country needs Muhammadiyah leaders who care about the needs of
the ummah, are concerned with pluralism in Indonesian society,
recognize that Indonesia is a democratic country, and, above all,
are free from corruption.

It will be hard to find figures who have the same capabilities
or charisma as the outgoing chairman A. Syafii Maarif, or A.R.
Fakhruddin or Amien Rais.

A. Malik Fadjar, M. Dien Syamsuddin, M. Amin Abdullah, Rosyad
Saleh and Haedar Nashir are among the leading candidates to take
over at this time.

Whoever wins, the nation is waiting for a more concrete
contribution from the organization in overcoming the country's
prolonged crisis.

Hilman Latief is a lecturer in the School of Islamic Studies
at the Muhammadiyah University, Yogyakarta. He is an alumnus of
the Pesantren Muhammadiyah, Darul Arqam, Garut. Currently, he is
pursuing further study at Western Michigan University. He can be
reached at hilman.latief@wmich.edu