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Muhammadiyah Cosmopolitan from Teo- Anthropocentris Toward World Citizenship

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Muhammadiyah Cosmopolitan from Teo- Anthropocentris Toward World Citizenship JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 05, 2020 Muhammadiyah Cosmopolitan From Teo- Anthropocentris Toward World Citizenship Isa Anshori, Muhammad, Arfan Mu’ammar Universita Muhammadiyah Surabaya, Indonesia Corresponding email: [email protected] Received: 28 February 2020 Revised and Accepted: 06 March 2020 Abstract Muhammadiyah as a social-religious movement in Indonesia has been was over century and has many faces like Nakamura saids. A lot of activities that have been carried out by Muhammadiyah as a socio- religious movement based on tauhid ( aqidah Islamiyah) through Islamic purification (tajrid) and in the other sides through modernity (tajdid) that’s puts forward enjoining whats is right and forbidding whats is wrong (amar ma’ruf nahi mungkar) as a theological bases (teologi al-ma’un). Have a lot of evidences shown in Muhammadiyah socio- religious movement in Indonesia, but the biggest challages is the ability to maintain the existence of and answered a range of challenges that are local and global (relations between islam and democration), pluralism, human rights and the marginals. Through tajdid Muhammadiyah has proven ability in respond of Islamic problems in Indonesia since before the independence of up to the twenty-first century.in a way to do interpretation of his base theologious through a shift paradigm in theologies and socio- religious movement (Thomas Kuhn). In fact, Muhammadiyah move forward with transformation of theological bases from theocentris to antrophocentris (Hasan Hanafi).Thus various issues on religious movement,political like nation-state wich is local or global had answered by Muhammadiyah with his theological bases and the charity efforts like educations, hospitals and the orphanage. To carry the issues of pluralism, human rights, and the defense of the marginals as set in the rulling of Tanwir Muhammadiyah 2015 in Makassar with the jargon of Islam Berkemajuan Muhammadiyah has set a socio-religious movement that is a definition of the character of Islam Muhammadiyah, the Cosmopolitan Islam. An awareness that showed Muhammadiyah people are part of the (world citizenship) that has a sense of universal human solidarity and a sense of universal responsibility to fellow human beings irrespective of the difference and separation of distance that is primordial and convent. Keywords: theocentris, antrophocentris, cosmopolitan 1. Introduction Muhammadiyah is a movement that has many faces. From a far away seems doctrinaire. However in close proximity, we realize that there is little theological systematization. How about there seems to be an arrangement of moral precepts taken directly from the Qur'an and Hadith. It looks exclusive when viewed from the outside, but it really is open when it's in it looks aggressive and fanatical, but in fact the way broadcasting is slowly and tolerance. (Nakamura, 1983)2 The above quote is part of the conclusion taken by observer and researcher Mitsuo Nakamura against the Muhammadiyah Islamic organization, as part of his research on the re-Islamization of Java 32 years ago. Mitsuo Nakamura is one of the many academics who want to know, research and look for patterns of sociological and anthropological relations gait reformist organization, Muhammadiyah in Indonesia. Various studies have been done by outsiders with various methods and various aspects related to the existence of Muhammadiyah as a modernist movement, or reformist, or tajdid (Noer, 1987) as well as countless studies and studies that have been done by the insider cadres and activists of Muhammadiyah own. With various methods and aspects related to the existence of Muhammadiyah as a modernist movement, or a reformist, or as well as countless studies and studies that have been done by (insider) cadres and Muhammadiyah activists. Various studies on Muhammadiyah that have been done that affirm the important position of Muhammadiyah as a religious social movement in Indonesia. One thing that can not be denied that the number of 1523 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 05, 2020 cadres, activists and sympathizers of Muhammadiyah in Indonesia and abroad6 that growed and developed very quickly and rapidly (Mulkhan, 2010). Muhammadiyah as a religious organization in Indonesia also has an important role in shaping the mindset of Indonesian Muslim society, especially related to the relationship between religion and social change of Indonesian society. Muhammadiyah as one of the largest religious organizations in Indonesia that has attracted the interest of various circles from various scientific disciplines associated with the characteristics and vision of progress (modern) in its stretcher, breakthroughs conducted by Islamic organizations Muhammadiyah in rangkan looking for alternative solutions to the problems of Muslims in Indonesia, especially related to the ideology of Islam and religious social praxis . Through the Ijtihad and tajdid that characterized Muhammadiyah and as its vital elite especially early in its emergence in the early nineteenth century AD, Muhammadiyah affirmed its religious identity through its modernism movement in the context of that time, where Islam in Indonesia is mainly Java covered with mythology takhayyul, Khurofat and bid'ah, so that Islam which should be a driver of the progress of mankind (dynamic and liberative) instead becomes a stagnant religion. The beginning of the emergence of Muhammadiyah is considered as a breaker of the "theological freeze" for Indonesian Muslims, which not only clarifies theological issues but also raises the awareness and motors of the Indonesian independence movement from imprialism and colonialism. However, in its development, ijtihad and tajdid as vital elan Muhammadiyah, early in the twenty-first century was accused by some people have experienced the process of stagnation and only dwell on the problems of administrative routines organization and institutional that has been so large that the function of liberatif as the motor of Islamic civilization Progress in Indonesia is considered unlike in the early era of Muhammadiyah emergence. It then encourages the internal Muhammadiyah to t ake a critical reflection on the existence of the organization. Critical relection conducted by activists and sympathizers of Muhammadiyah raises a variety of interpretations of tajdid Muhammadiyah so as to bring diversity in form, attitude and action. It is undeniable that diversity is influenced by the view of life (world view) each in looking at the problems (reality) that exist. The world view of each variant can be traced in the episteme of each class. Where in the work of research conducted by Ahmad Nur Fuad phenomena various variants of religious-intellectual discourse (religious-intellectual discourse) that occurred within the body of Muhammadiyah was also experiencing continuity and discontinuity. Nevertheless continuity and discontinuity within Muhammadiyah is fully related to Muhammadiyah's response to the shifting and social change of society associated with global and local dimensions in the religious and Islamic diversity dynamics in the context of modernity (Fuad, 2015). Global contemporary issues relating to theology (aqidah), fiqh, politics and interfaith relations (pluralism) have been the concern of the 'ulama' and Muhammadiyah's intellectuals from the very beginning of their appearance to the present day. It is none other than because Muhmmadiyah as a persyarikatan that has the character of da'wah and social movement that is always based on religio- intellectual foundation. In the above connection it is interesting to see Muhammadiyah's affirmation in 2009 as a “Progressing of Islam” (Bruinessen, 2013), a new identity built as a religious organization that goes towards Cosmopolitan Islam, a movement ready to dialogue with civilizations rather than conservative movements. 2. A Basic of Theological Cosmopolitanism Muhammadiyah The background of the emergence of Muhammadiyah as an Islamic movement can not be separated from the internal and external historical situation and experience that KH lived. Ahmad Dahlan. First, the internal historical situation and experience begins with KH's concern. Ahmad Dahlan in looking at the socio-historical situation of Muslims in Java: Yogyakarta early nineteenth century, where Islam as a belief system did not produce creative and revolutiv power to social and cultural situation in Javanese society, especially Yogyakarta at that time. Such as the facts according to Ahmad Dahlan is very contrary to the function of Islam as hudan and Rahmat lil alamin. Such Islam's vagueness is at least according to him caused by the practice of Islam which is mixed with bid’ah, khurafat dan takhayyul. It is this socio-religious reality that prompted Ahmad Dahlan to establish Muhammadiyah through the purification movement of Islamic teachings (Mahsun, 2014). Or later often called tajdid. Second, the next life history fragment that Ahmad Dahlan has lived in contact with the situation and condition of Muslims in the Arabian peninsula, which at that time has developed the understanding of Tauhid taught by Muhammad bin 'Abdul Wahhab through a pure aqidah tauhid. Later, this historical context received various. allegations directed to Muhammadiyah as a religious movement affiliated with the Wahhabis, although 1524 JOURNAL OF CRITICAL REVIEWS ISSN- 2394-5125 VOL 7, ISSUE 05, 2020 this assumption is often denied by Muhammadiyah. It is recognized that the assessment of Muhammadiyah can not
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