Jurnal Tarjih - Volume 13 Nomor 2 (2016), hlm. 155-170

THE TAJDID MOVEMENT OF MUHAMMADIYAH IN ACEH Negotiating Identity Between Salafism and Modernism1

Niki Alma Febriana Fauzi2 Academy of Islamic Studies, University of Malaya, Malaysia e-mail: [email protected]; [email protected]

Abstract The Muhammadiyah movement aims to stimulate religious life according to Koran and Sunnah. Nevertheless, many Indonesians still believe that Muhammadiyah refuses to recognize local cultural heritage and traditions. This paper discusses two aspects of Muhammadiyah, namely Salafism and modernism, as elements of tajdid (renewal) that encourage modernity in Aceh. The spirit of tajdid in Muhamadiyah’s perspective has two meanings: (1) purification in akidah and ibadah (worship) in line with the practices of Prophet Muhammad SAW; and (2) tajdid means dynamizing people’s lives with a creative spirit that is suitable to the challenges and demands of modern era.

Keywords: Muhammadiyah, tajdid, Aceh, religious movement. 1. The early version of the paper was presented at the International Conference and Cultural Event (ICCE) of Aceh, September 26-28, 2016, Monash University, Australia. I wish to thank Mr. Richard Wallis for editing the English. 2. The author acknowledges financial support from theIndonesia Endowment Fund for Educa- tion (LPDP).

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Introduction was claimed that these uprisings had The tsunami that struck Aceh in been resolved through mutual dialogue late 2004 had important lessons for the and political compromise, the DI/TII Indonesian nation, the people of Aceh, movement had deep ideological roots and Acehnese Muslims in particular. For throughout the society. This was proved Acehnese Muslims, the tsunami of 26 by the existence of the bitter political December remotivated them to return conflict between the government to religious spiritualism substantially, and Gerakan Aceh Merdeka/GAM instead of merely formally.3 This (Movement for a Free Aceh) during the was based on the criticism (by some period from 1976 to2005.5 people) who considered that Islam in Furthermore, according to Eka Aceh, with its Islamic law application, Srimulyani, the DI/TII conflict resulted was a mere formality instead of Islam not only in the birth of GAM as the grounded in rahmatan lil’alamin.4 successor to the conflict with the In addition, for the Indonesian central government, but also in the nation and the people of Aceh in origin of the “feud” and the obvious general, the 2004 tsunami disaster— disagreements between modernists which caused a great number of and traditionalists. This thesis was deaths—encouraged and accelerated based on the fact that there was strong the effort of having a resolution contrast in the political views of the of the long conflict between the leaders of DI / TII named Abu Daud government and the Gerakan Aceh Beurereuh and Abuya Mudawaly, a Merdeka/GAM (Movement for a Free famous dayah theologian who led Dayah Aceh). As we know, during the post- Darussalam Labuhan Haji in South independence period, there had been Aceh. These two figures became the armed movements like DI/TII (Darul symbols of modernist and traditionalist Islam/Tentara Islam Indonesia) throughout groups, respectively, in Aceh. Abu the northern Aceh areas. Although it Daud Beurereuh became the head of one of the modernist groups called 3. R. Micahel Feener, “Social Engi- PUSA (Persatuan Ulama Seluruh Aceh), neering Through Shari’a: Islamic Law and State-Directed Da’wa in Contemporary Aceh,” while Abuya Mudawaly represented Indonesia Law Review, Vol. 3, (Desember 2013), the traditionalist groups which were 290. united under PERTI (Persatuan Tarbiyah 4. See, for example, Sehat Ihsan Islamiyah). In addressing the DI/ Shadiqi, “Islam Dalam Masyarakat Kosmopolit: Relevankah Syariat Islam di Aceh Untuk Masya- TII issue, the PERTI leader Abuya karakat Modern?” Kontekstualita, Vol. 25, No.1 (2010); Danial, “Syari’at Islam dan Pluralitas 5. Eka Srimulyani, “Islam, Perempuan Sosial (Studi Tentang Minoritas Non-Muslim dan Resolusi Konflik di Aceh (2000-2005)” Dalam Qanun Syari’at Islam di Aceh),” Analisis, Analisis, Vol. XII, No. 2 (Desember 2012), Vol. XII, No. 1 (Juni 2012), 73-74. 270-271.

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Mudawaly issued a fatwa stating that is the vehicle of Wahabi deployment the DI/TII movement against the in Indonesia, including Aceh.8 legitimate Muslim government was Purification, which is the main feature categorized as bughāt.6 From this feud of the Islamic modernist movement,9 developed a strong conflict between has been practised by Muhammadiyah modernists and traditionalists in Aceh. in the forms of eradicating all Muhammadiyah, which was forms of worship and deeds that part of the modernist group and had fall within categories of takhayul, spread throughout Aceh, was lost in bid’ah and khurafat (superstition and the conflict between modernist and heresy). Unfortunately, these actions traditionalist groups.7 However, there by Muhammadiyah are considered appears to be no evidence showing disturbing and threatening the long- that Muhammadiyah supported or lasting status quo in the religious was involved in the conflict between practices among Aceh society. Some DI/TII and the central government. people are worried that Muhammadiyah It was its modernist spirit which made will do the same as the Wahabi group Muhammadiyah enter the feud between has done to Arabian society. the two groups in Aceh: modernists and From this point, then, there is an traditionalists. interesting question to explore, namely, The rivalry between the whether Muhammadiyah is the same as two groups, especially between Muhammadiyah and the traditionalist 8. Marzuki Muhammad Syatri, an Acehnese student who is taking his master group, apparently continues until degree in Malaysia, has reported that Muham- today. The dispute is not just about madiyah in Aceh has almost always been different political views but has spread considered as belonging to Salafi-Wahabi, or at into the realm of theology. There is an least semi-Wahabi (half-Wahabi). On another occasion, Muftahuddin, another Acehnese assumption among some communities student studying in Malaysia said that generally in Aceh that Muhammadiyah is actually Muhammadiyah tends to be unaccepted by nothing more than a Salafi group which Acehnese people because it is often considered Wahabi. The author corresponded with Muftahudin 6. Ibid. on 27 July 2016, and the interview with Marzuki 7. PUSA which represents the Muhammad Syatri, took place in early 2016. To mordernist group has some Islamic educa- understand the general opinion that Muham- tion institutions known as ‘madrasah’ which madiyah and Wahabi are the same movenment, are run under modern education system. In see Mu’arif, ed., Muhammadiyah & Wahhabisme: addition, it also gathers modernist scholars Mengurai Titik Temu dan Titik Seteru (Yogyakarta: in Aceh, including Muhammadiyah scholars Suara Muhammadiyah, 2012). particularly those who came earlier to Aceh. 9. Fazlur Rahman, “Gerakan Pemba- From this, it is clear that there is an contiguity haruan Dalam Islam di Tengah Tantangan between Muhammadiyah and PUSA, which Dewasa Ini,” in Harun Nasution et al., Perkem- then caused Muhammadiyah to be part of the bangan Modern Dalam Islam (Jakarta: Yayasan conflict between the two groups. SeeIbid ., 271. Oboro, 1986), 22.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 158 Niki Alma Febriana Fauzi the Salafi-Wahabi group—even though principle. The message was originally Salafi-Wahabi is obviously against delivered by Ahmad Dahlan, who modernity while Muhammadiyah is a had been heavily influenced by the pioneer of the modernist movement reforming ideas of the Middle East. in Indonesia. If they are not the Dahlan, who saw directly how the daily same, how does Muhammadiyah religious practice in society had widely negotiate the competing identities of deviated from pure Islamic teachings, modernism and tradition among the initiated the steps of renewal from Acehnese Muslim community? This simple things. Deliar Noer has noted paper attempts to explore the dynamics that the first step in realizing the idea of the Muhammadiyah movement of reformation was to change the as a Tajdid movement (reforming/ direction of the Qibla prayer, which modernist) in Aceh and, in particular, previously was performed facing the how it negotiates and resolves identity west. At the same time, he started issues among the Acehnese. organizing his comrades in the Kauman area to do volunteer work in improving Muhammadiyah and Religious the hygienic conditions and to repair Dynamics in Aceh and clean the streets and gullies. Muhammadiyah was one of the Though his actions attracted some first Indonesian Islamic organizations, local opposition, Dahlan considered founded on 18 November 1912. It them to be important in helping change was Ahmad Dahlan, a cleric from the behaviors which were inappropriate to village of Kauman in Yogyakarta, Islam.11 Indonesia, who founded and started Muhammadiyah was born in this modernist organization. According a context in which many Muslims to the Articles of Association of were questioning their own social and Muhammadiyah, as quoted by Syamsul religious identities. In addition, they also Anwar, the organization renamed itself saw fellow Muslims who were deviating as an “Islamic movement, Da’wah from ideal Islam and were possessed Amar Makruf Nahi Munkar, and Tajdid by elements of takhayul, bid’ah and recognizing Koran and Sunnah as its khurafat (superstition and heresy). sources.” 10 Although Islam had been present in Since its establishment, Indonesia many centuries before the Muhammadiyah has delivered a rise of modernist movements, it had modernist message as its fundamental not penetrated deeply into Indonesian society. Even today, it is apparent 10. Syamsul Anwar, “Fatwā, Purifica- tion and Dynamization: A Study of Tarjīḥ in 11. Deliar Noer, Gerakan Moderen Islam Muhammadiyah,” Islamic Law and Society, Vol. di Indonesia 1900-1942, 7th edition (Jakarta: 12, No. 1 (2005), 29. Pustaka LP3ES Indonesia, 1994), 85.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M The Tajdid Movement of Muhammadiyah in Aceh 159 that there are some Islamic habits development in Aceh is understandable. in Indonesia which come from the In my opinion, this is due to several influence of non-Islamic traditions. factors, with the first related to And this has become the target of geography. Throughout Indonesia, reformist missionary activity.12 Muhammadiyah tends to develop faster Muhammadiyah has developed in urban areas and slower in rural areas. very fast. Even when Ahmad Dahlan was And this is true with Aceh as well. This still alive, it already had branches around fact is in accordance with what Marzuki Java, and by 1930 it had penetrated into stated: that in Aceh, Muhammadiyah the other major islands of Indonesia has developed faster in urban areas such as Sulawesi, Kalimantan and among educated elite groups.15 Sumatera.13 In Aceh, Muhammadiyah The second factor is the was first introduced in 1923 by dominance of the traditionalist Djajasoekarta. He was a Sundanese and group. Traditionalist groups in Aceh, an employee of the Dutch government which are represented by the Dayah who was assigned to supervise certain theologians, hold a very significant Indonesian areas, including Aceh. He influence among the population.16 made use of this opportunity to bring A traditionalist group is a group the idea of Muhammadiyah toAceh. that strongly holds and applies local Four years later, Muhammadiyah was 15. Interview with Marzuki, took place officially established in Aceh in 1927, in early 2016. 15 years after its birth in Yogyakarta. 16. The author corresponded with Muftahudin on 27 July 2016. In another occasion, Fithriady Acehnese Muhammadiyah was founded Ilyas, a lecturer of Islamic Studies at UIN in Kutaradja (now Banda Aceh) on ar-Raniry Banda Aceh and a PhD student at Merduati Road (now Jalan KH Ahmad uniersity of Malaya, Malaysia, typologically clas- Dahlan No. 7). It started from an sified Aceh people in viewing Muhammadiyah into two. The first typology is Aceh people who Islamic gathering (pengajian) and then studied in pesantren dayah (but not continuing developed into a school. After that, their studies to college) and common people. Muhammadiyah grew inside and These people consider Muhammadiyah a outside Banda Aceh at varied rates of Wahabi, due to some facts like there is no qunut 14 recitation during the dawn prayer, no tahlilan, development. and no kenduri for the dead people.In their The variety of Muhammadiyah point of view, labelling Wahabi to Muham- madiyah is considered more comptemptible 12. Syamsul Anwar, “Fatwā, Purifica- than kufr. This is due to the doctrine given tion and Dynamization,” 29. in pesantren dayah. The second typology is 13. Syamsul Anwar, “Fatwā, Purifica- Aceh people who have got modern pesantren tion and Dynamization,” 32-33. educational experiences and academicians. This 14. “Sekilas Sejarah Muhammadiyah group of people see Muhammadiyah more Aceh,” http://aceh.muhammadiyah.or.id/ objectively, which is a moderate and rational content-3-sdet-sejarah.html, accessed 31-7- movenment. The author corresponded with Fithriady 2016. Ilyas on 28 July 2016.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 160 Niki Alma Febriana Fauzi indigenous practices in their religion Recently, compared to the and law. Interestingly, eventhough situation of a few years ago, the growth Aceh has a long history in the journey of Muhammadiyah among Acehnese towards the application of Islamic law, religious practices has become more technically its practices are still strongly developed. More educational institutions influenced by customary local laws. belonging to Muhammadiyah —basic, The influence can be seen from the secondary, and higher education— are implementation of law enforcement now found in the cities of Aceh. In in the Aceh Darussalam kingdom addition, there are some prominent since the sultanate of Alaudin Riayat figures of Muhammadiyah who have Shah Sultan al-Qahhar (1537-1571), in quite influence in society, especially which murder, theft, excessive drinking in religious and social issues.19 One and adultery were punished with strict example is Prof. Al Yasa ‘Abu Bakar, a sanctions based on Jinayah Islam law professor and expert on Islamic law at mixed with local traditional law.17In UIN ar-Raniry Banda Aceh. In fact, he short, it is said that the traditionalists was appointed as one of the important are the group who blend both between figures during the reconciliation process Islamic law and traditional local legal in Sweden between the government and practices. Due to this situation, some Hasan Tiro, the leader of Gerakan Islamic practices which contain strong Aceh Merdeka/GAM (Movement for traditional values still exist in Acehnese a Free Aceh).20 society. Thus, when Muhammadiyah and its modernist message came to Salafism and Modernism: A Aceh, traditionalist people were unlikely Contradiction? to accept it easily. We might even say Salafism and modernism are that they considered Muhammadiyah considered to be two terms that to be their musoh18 (enemy). are contradictory in their meaning 17. Khamami Zada, “Sentuhan Adat and ideology. In simple terms this Dalam Pemberlakuan Syariat Islam di Aceh assumption can be justified, especially (1514-1903),” Karsa, Vol. 20, no. 2 (2012), 198-199 if we look at what they literally mean. 18. Musoh is a concept in aceh’s tradition However, the question is, is it true considering anyone who is outside Islam as an that the two can not be reconciled and enemy or opponent. This concept is a conse- quence of Islamic system as a social political Kekerasan: Pengalaman Untuk Aceh (Tinjauan system in Aceh Islamic Kingdoms. Musoh Aspek Sosio-Historis dan Sosio-Antropol- concept was at first addressed to non-Moslems ogis),” Peuradeun, Vol. 2, No. 3 (September (kafir people) and those who disturbed Aceh 2014), 74-75. people life. However, it developed to be used to 19. The author corresponded with address anyone who blocks the implementation Muftahudin on 27 July 2016. of Islamic law in Aceh, including Muslims. See 20. Eka Srimulyani, “Islam, Perempuan Kamaruzzaman Bustaman Ahmad, “Islam dan dan Resolusi Konflik di Aceh”, 281.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M The Tajdid Movement of Muhammadiyah in Aceh 161 integrated? To determine the answer, I According to Muhammad will first present a discussion of these Rofiq, Salafism as a doctrine was terms and how they develop in society. established by Muslim reformers Salafism is derived from the living in the late 19th and early 20th Arabic word salaf, which means “first” centuries named Jamāluddīn al-Afghānī or “ancient” (taqaddam wa sabaq).21The (1897), Muḥammad ‘Abduh (1905) antonym of the word Salaf is khalaf, and Muḥammad Raṣīd Riḍā (1935). whose literal meaning is “later”.22 A However, some scholars believe that search through App Zekr informs Salafism was established much earlier, us that the word Salaf in Koran is in Aḥmad bin Hanbal’s textual idea mentioned in eight verses, where it (855) and in the purification movement refers to “the past”.23 According to Saʻīd of Ibnu Taymiyyah (1328) and Ibnu Ramaḍān al-Būṭī, the word Salafi refers al-Qayyim al-Jawziyyah (1350). The to the three generations since the birth differences among the variants of of Islam. This is based on hadist: “The Salafism are that ‘Abduh’s Salafism best of generations is my generation referred to intellectual responses (the Prophet), the generation after to European colonialism and the me (Friends), and after (Successors) backwardness of the Islamic world in (tabiin).24 Today, the terms Salafismand the modern age, while Ibnu Taymiyyah’s Salafihave a global usage. As evidence, Salafism was a response to syncretism the Oxford Dictionary includes an entry and the institutional downfall of an for Salafiwith the following definition: Islamic caliphate in the Middle Ages. In “a member of a strictly orthodox Sunni addition, Aḥmad bin Hanbal’s Salafism Muslim sect advocating a return to the was a response to Kalam Mu’tazilite early Islam of the Koran and Sunna”.25 rationality in the era of the Abbasiyah.26 In current usage, the term Salafism 21. Aḥmad bin Fāris bin Zakariyā al-Rāzī, Muʻjam Maqāyīs al-Lughah (Beirut: Dar is employed with at least two meanings. al-Fikr, 1979) III: 95. First, Salafism can refer to a movement 22. Iffah Muzammil, “Global Salafisme that brings the spirit back to religious Antara Gerakan dan Kekerasan,” Teosofi: Jurnal authenticity based on the Koran and the Tasawuf dan Pemikiran Islam, Vol. 3, No. 1 (Juny 2013), 213. Sunnah. Second, Salafism can refer to a 23. These verses are al-Zukhruf: movement or group of intolerant, rigid, 56, al-Haqqah: 24, al-Anfal: 38, al-Nisa’: 22, ultra-conservative, anti-modernity and Yunus: 30, al-Baqarah: 275, al-Maidah: 95, dan anti-reform. 27 In the the contemporary al-Nisa: 23. 24. Muḥammad Saʻīd Ramāḍan al-Būṭī, 26. Muhammad Rofiq, “Krisis Otoritas Al-Salafiyyah: Marḥalah Zamaniyyah Mubārakah Keagamaan Kontemporer: Literalisme Lā Madzhab Islāmī, (Damaskus: Dār al-Fikr, Berjubah Salafi,” Jurnal Tarjih, Vol. 11, No. 1 1998), 9. (1434/2013), 101. 25. http://www.oxforddictionaries. 27. Iffah Muzammil, “Global Salafisme com/definition/english/salafi Antara Gerakan dan Kekerasan,” 213-214.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 162 Niki Alma Febriana Fauzi era, the second meaning usually refers contrast with the term fundamentalism.31 to the Wahabi group founded by Yusril Ihza Mahendra states that Muḥammad bin ‘Abdul Wahhāb in modernism was originally defined as a Saudi Arabia.28 Moreover, this version stream of religion which interpreted of the term Salafism is considered by the doctrine of Christianity to adapt some as the genealogy of terrorist it to modern developments. Only later ideology.29 To differentiate the two was the term modernism used by Western meanings of Salafi, some scholars call Orientalist scholars in the social sciences this second version Salafi-Wahabi. and humanities to explain similar trends If we consider the preferred of thought in societies that embraced definition of Salafi as the first one, other religions32—including Muslim Muhammadiyah and the other communities.33 modernist movements that have the In the discourse of Islamic same spiritual goal (that is, a desire thought, Islamic modernism or to return to religious authenticity) (modernist Islam) interprets Islam using can be said to be groups of Salafi. a rational approach in order to adapt Consequently, we would not or can not it to changes in the modern world.34 call Muhammadiyah a Salafi-Wahhabi Islamic modernists try to harmonize group. or reconcile religion and modernization In contrast to the term Salafism, in the Islamic world;35 they are what which comes from Arabic, the term Leslie H. Palmier refers to as a “group modernism comes from a Western that combines religion with Western context. This term is used by Western scientific theories.”36 Fazlur Rahman, scholars in the context of religious as quoted by Chrizin, explains the history.30 Historically, it has been used to principles of the modernists in viewing

31. Asep Syamsul M. Romli, Demonologi Islam: Upaya Barat Membasmi Kekuatan Islam 28. Muhammad Rofiq, “Krisis Otoritas (Jakarta: Gema Insani Press, 2000), 30. Keagamaan Kontemporer,” 101. 32. Yusril Ihza Mahendra, Modernisme 29. Inayah Rohmaniyah dan Mark dan Fundamentalisme Dalam Politik Islam, 5-6. Woodward, “Wahhabi Perspectives on 33. Muhammad chrizin, “Jihad Dalam Pluralism and Gender: A Saudi-Indonesian al-Qur’an Perspektif Modernis dan Funda- Contrast,” Research Report, No. 1201 at Center mentalis,” 96. for Strategis Communication, Arizona State 34. Yusril Ihza Mahendra, Modernisme University, 3. dan Fundamentalisme Dalam Politik Islam, 12. 30. Yusril Ihza Mahendra, Modernisme 35. Muhammad chrizin, “Jihad Dalam dan Fundamentalisme Dalam Politik Islam (Jakarta, al-Qur’an Perspektif Modernis dan Funda- Paramadina, 1999), h. 5-6; Muhammad chrizin, mentalis,” 97. “Jihad Dalam al-Qur’an Perspektif Modernis 36. Leslie H. Palmier, “Modern Islam dan Fundamentalis,” Hermeneia: Jurnal Kajian in Indonesia: The Muhammadiyah After Islam Interdisipliner, Vol. 2, No. 1 (January-Juny Independence,” Pacific Affairs, Vol. 27, No. 3 2003), 96; (September 1954), 256.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M The Tajdid Movement of Muhammadiyah in Aceh 163 religious doctrine. Modernist Islam in the era of the Prophet Muhammad divides religious doctrine into two areas, in Medina. All of these are similar, not namely, worship and muamalah. All to say identical, to the characteristics rules in the field of worship are already of Salafi groups, and particularly the specified in the shari’a. Meanwhile, in term Salafi in the second definition as the field of muamalah, shari’a provides previously explained: that is, Salafism general principles and encourages referring to a movement or group of creativity, as without creativity (ijtihad) intolerance, rigidity, ultra-conservatism, Islam would lose its contemporary anti-modernity and anti-reform. If relevance. Muamalah includes a wide historically fundamentalism refers to range of systems, methods, or any of a reaction to modernism, then Salafism the treasures of other civilizations as is also a response to Western progress long as they are beneficial for modern toward change and modernity. Thus, life. The origin of Islamic modernism it is clear that there is a gap between goes back to the nature of Islamic modernism and Salafism which makes doctrine as “modern”, because it is them contradictory. open and continues to encourage change ina more progressive direction.37 Muhammadiyah’s Tajdid Spirit: It is therefore obvious that Negotiating Identity Between Salafism and modernism are actually Salafism and Modernism two opposing schools of thought— Eventhough it would seem especially if we acknowledge the difficult to reconcile and integrate historical root of fundamentalism as Salafism and modernism, Muhammadiyah a reaction to modernism. Scholars has attempted efforts to reconcile define fundamentalism as a stream these two principles. According to that clings to the “fundamentals” Muhammadiyah (and apparently other of a certain religion by interpreting modernist movements), there should religious scriptures in a rigid and be a strict field of work done by each literal way.38 Among the main trends of these two. Muhammadiyah believes of Islamic fundamentalism are strict that there are three fields that should religious practices, commitment to be made clear in Islam: faith, ibadah abide by the text as it is, commitment (worship), and muamalah. to maintain Islamic countries, and the As a movement and an need to implement shari’a as practiced organization in existence for more 37. Muhammad chrizin, “Jihad Dalam than a century, Muhammadiyah al-Qur’an Perspektif Modernis dan Funda- has constructed a manhaj model mentalis,” 97. (methodology) to direct and control 38. For instance see Yusril Ihza Mahendra, Modernisme dan Fundamentalisme its journey in facing the changing world Dalam Politik Islam, 12. on one side and in constantly upholding

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 164 Niki Alma Febriana Fauzi fundamental religious values on the to improvee it. If stronger and more other. In other words, Muhammadiyah convincing arguments are found, strives to align the values of religion Majelis Tarjih will not be reluctant with modernity in order to remain to discuss them and make necessary relevant in the contemporary world. revisions. To realize these goals, Muhammadiyah 3) Unaffiliated school of thought: founded Majelis Tarjih (the Tarjih Muhammadiyah is not affiliated with Board) to formulate and achieve its any specific schools of thought. The religious activities and strategies.39 It is ijtihad is based on Koran, Sunnah therefore Majelis Tarjih becomes the and the existing ijtihad methods. representation of Muhammadiyah in Muhammadiyah never completely the religion field. negates the opinions of fukaha. Majelis Tarjih formulates Instead, their opinions are taken into the purpose and actions of consideration during the making of Muhammadiyah, particularly in the rules and norms which are in line field of religion to anticipate religious with the contemporary contexts in issues and problems. The formulation which people live. is commonly called Manhaj Tarjih, it 4) Tajdid: In Muhammadiyah, this has provides not only a methodology but two meanings: (1) In the field of also some fundamental values to help faith and worship, tajdid refers to understand religion. A discussion of purification in terms of returning the methodology is beyond the scope the faith and ibadah (worship) to their of this paper. Instead, we focus on purist form, which is the Sunnah, and the fundamental values and spirit of (2) In the field of worldlymualamah , Manhaj Tarjih. By so doing, we will see tajdid means dinamizing people’s what efforts Muhammadiyah has made lives with creativity in accordance in reconciling and aligning Salafist and with the demands of the times.40 modernist principles. There are four spirits that are These four spirits embodied in grounded in Manhaj Tarjih: Manhaj Tarjih completely represent 1) Tolerance: Decisions made by the Muhamamdiyah movement in Majelis Tarjih are not necessarily the religious field. The two meanings the most correct or absolutely right. of tajdid can be interpreted as a way Muhammadiyah never claims to for Muhammadiyah to reconcile and have the only truth. integrate the principles of Salafism and 2) Openness: Any decision made by 40. Syamsul Anwar, “Manhaj Tarjih,” the Majelis Tarjih can be criticized 5-8, the paper presented at event Rapat Kerja Tingkat Pusat Majelis Tarjih dan Tajdid 39. Syamsul Anwar, “Fatwā, Purifica- Pimpinan Pusat Muhammadiyah, 19-21 Rabiul tion and Dynamization,” 34. Akhir/January 29-31, 2016.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M The Tajdid Movement of Muhammadiyah in Aceh 165 modernism. The keywords of tajdid are is a very fundamental difference between “purification” and “dynamization”. them. The difference lies in the way the Purification in worship and creed Muhammadiyah movement looks at the (the first meaning of tajdid) is in worldly muamalah (muamalah dunyah). In harmony with the spirit of Salafism the field ofmuamalah , Muhammadiyah that encourages people to go back to believes that tajdid no longer means only Koran and Sunnah (ar-ruju’ ila al-Quran purification. Instead, Muhammadiyah wa as-Sunnah). switches to the second meaning, which In Muhammadiyah, purification encourages dynamization. Tajdid in means examining worship guidance muamalah thus means dynamizing the from the Sunnah in order to find the life of societies so that it is line with most appropriate form of worship—or the spirit of the Koran and Sunnah. at least the closest to the Sunnah. This As a result, some existing norms and does not mean that Muhammadiyah practices in the past can be changed rules out the presence of diversity if they no longer support the demand (tanawwu’) in the kaifiat (ways) of and dynamic for change.42 This fact worship. In seeking the most appropriate becomes the differentiator between way or form of worship with the Muhammadiyah and Salafi (especially Prophet’s Sunnah, Muhammadiyah the Salafi-Wahhabi). In Salafi, on the maintains the tanawwu’ principle, which other hand, muamalah-related activities means as long as it has got its bases on and ideas should follow what the the Sunnah. One of the best examples Prophet did in his time. For example, of this is the variation in reciting the in the field of politics, Salafist can iftitah prayer, which indicates that the not accept the concept of democracy Prophet himself varied its application. because it is a product of modernity, Conversely, the Majelis Tarjih strongly and it did not exist during the time of states that any variant of worship that the Prophet.43 is not supported by Sunnah cannot be The Muhammadiyah spirit to considered a religious practice and can do dynamization can be said to be — not be put into practice. Therefore, within certain limits — similar to the in the field of worship, purification aim of modernism, which is always means conducting relevant studies to trying to make adjustments to modern free faith (aqidah) from any elements developments. In the view of Greg of superstition (takhayul).41 Barton, the word modern can also be Interestingly, eventhough both 42. Ibid. Muhammadiyah and Salafism encourage 43. Another indication showing a return to only the Koran and Sunnah Muhamamadiyah is different from Wahabi, for guidance on worship and faith, there see Amin Abdullah, “Sinergisitas Puritanisme dengan Keilmuan Kontemporer,” in Mu’arif, 41. Syamsul Anwar, “Manhaj Tarjih,” 7. ed., Muhammadiyah & Wahhabisme, 132-133.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 166 Niki Alma Febriana Fauzi interpreted as “dynamic”, which can in Aceh — during an iftitah sermon mean the ability to adapt and respond at the annual regional meeting of creatively to a difficult environment, Muhammadiyah and the 38th Aisyiyah besides totality and energetic. Conference in Banda Aceh. In his According to him, dynamics includes speech he stated: two processes: promoting existing Muhammadiyah is present and positive life values while replacing old plays an active role in communities values with new and perfected ones. throughout Aceh because it has The process of value changing is what been supported by favorable he calls “modernization”.44 In other circumstances, namely, help from the words, it can be said that the dynamic communities and protection from is the motor of modernism. Promoting the government. Muhammadiyah is a tolerant organization which aims existing positive values and at the same to educate people about diversity in time replacing old values with new worship and in accepting guidance and perfected ones is in line with the in interpreting Al-Quran and following principle of Islamic thought Hadith. Muhammadiyah encourages that addresses worldly muamalah people to plan various activities and matters: “al-muhafazhatu ala al-qadim businesses as an attempt to build a al-salih wa al-akhdzu bi al-jadid al-ashlah” future-oriented society, instead of a (“keep the relevant old traditions while past-oriented one. Muhammadiyah also taking more relevant new ones”). supports Qanun Aceh, which already stated that the only faith allowed to Muhammadiyah as a Tajdid develop in Aceh is Ahlussunnah wal Jamaah. Muhammadiyah accepts it Movement in Aceh without objection because we truly Being based on the spirit of tajdid, understand what it means and what Muhammadiyah does its da’wah among true meanings it has. Ahlussunnah Acehnese Muslims who still hold quite wal Jamaah is a creed which is based a strong belief in tradition. In doing on the Koran and Sunnah, referring so, Muhammadiyah in Aceh has made to the understanding of the Sahaba some adjustment with the cultural side radiyallahu `anhum and resting on of society, which is, of course, different the six pillars of faith. In recent from the culture of Yogyakarta, the times this understanding has been systematized in such a way using original site of Muhammadiyah. This certain methods such as Murji’ah, fact was explained in the opening Salafiah, Asy`ariah and Maturidiah. speech of Prof. Al Yasa ‘Abu Bakr — At the present time, scholars have a prominent Muhammadiyah figure been trying to develop and rearrange 44. Greg Fealy dan Greg Barton, them systematically using new ways, Tradisionalisme Radikal: Persinggungan Nahdatul so that they are easily understood Ulama-Negara (Yogyakarta: LkiS, 1997), 176. by today’s society whose logical

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thinking is strongly influenced by the advocates “Islam yang berkemajuan” progress of science and technology. — a term used by the founder of In addition, Muhammadiyah does Muhammadiyah long before use of the not mind the Qanun stating that the terms modernist Islam or progressive implementation of acts of worship Islam46— on the basis of tajdid spirit, in Aceh will give priority to the tolerance, openness, and non-affiliation Syafi`iah school of thought, as in the same chapter of the Qanun there is with any particular schools of thought. a provision that clearly states that Second, there is an acculturation any other deeds of worship, as long between the Muhammadiyah guided as they are sponsored by official spirits and Acehnese social principles in and legal religious organizations, implementing the Qanun in Aceh, which are allowed to be practiced and is one of Qanun contents is based on facilitated and protected by the Ahlussunnah wal Jamaah and Shafii based Government of Aceh. On the other in its worship practice. hand, Muhammadiyah objects to and These two important points can will not accept the existing provisions apparently (but not comprehensively) of the Qanun that are narrowly explain how Muhammadiyah has conceived, and are interpreted in a limited manner based on the become a tajdid movement in Aceh. It understanding or desire of certain has accomplished this due to a careful political groups. Muhammadiyah negotiation between the principles to hopes that the provisions of Qanun be restrained and the culture to be are always interpreted openly and accommodated, as long as they are in as they are, so that the spirit of accordance with the spirit of the Koran tolerance and openness in them is and Sunnah. not lost because of the desire and 45 restrictions of certain groups.” Closing Remarks From this statement of Al Yasa, First, although Muhammadiyah we can identify two important points. reflects the spirit of Salafi in terms First, as with Muhammadiyah in of advocating a return to purity other areas, Muhammadiyah in Aceh based on the Koran and Sunnah, Muhammadiyah still accommodates the 45. See more at Al Yasa’ Abu Bakar, “Khutbah Iftitah Ketua Pimpinan Wilayah spirit in progress, tolerance, openness Muhammadiyah Aceh Dalam Acara Pembu- 46. Amin Abdullah, “Reaktualisasi Islam kaan Musyawarah Wilayah Muhammad- yang ‘Berkemajuan’: Agenda Strategis Muham- iyah Dan `Aisyiah Ke-38”, http://alyasaa- madiyah di Tengah Gerakan Keagamaan bubakar.com/2015/12/khutbah-iftitah-ketua- Kontemporer,” the paper presented at Rama- pimpinan-wilayah-muhammadiyah-aceh- dhan Religious Meeting that by the central dalam-acara-pembukaan-musyawarah-wilayah- board of Muhammadiyah, Muhammadiyah muhammadiyah-dan-aisyiah-ke-38-di-banda- University of Yogyakarta, 7 Ramadhan 1432/ aceh/, accessed 31-7-2016. Agustus 2011.

Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 168 Niki Alma Febriana Fauzi to modernity, and acceptance of change ketua-pimpinan-wilayah- according to science. And this is what muhammadiyah-aceh-dalam-acara- distinguishes Muhammadiyah and the pembukaan-musyawarah-wilayah- Salafi (the Salafi-Wahabi in particular). muhammadiyah-dan-aisyiah-ke- Thus, the only similarity between 38-di-banda-aceh/, accessed 31- Muhammadiyah and the Salafi is that 7-2016. both have the goal of returning to Amin Abdullah, “Sinergisitas Qur’an and Sunnah. Puritanisme dengan Keilmuan Second, Muhammadiyah’s Kontemporer,” dalam Mu’arif, openness to modernity on one hand, ed., Muhammadiyah & Wahhabisme: and its strong belief in returning to Mengurai Titik Temu dan Titik Seteru only the Qur’an and Sunnah on the (Yogyakarta: Suara Muhammadiyah, other, is a type of fusion that enables 2012). Muhammadiyah to reconcile and Amin Abdullah, “Reaktualisasi Islam bridge the principles of Salafism and yang ‘Berkemajuan’: Agenda modernism. And it is in line with the Strategis Muhammadiyah di meaning of tajdid, which is the spirit of Tengah Gerakan Keagamaan Muhammadiyah. Kontemporer,” the paper presented Third, Muhammadiyah has atRamadhan Religious Meeting that implemented tajdid in Aceh in order organized by the center board of to build a progressive Acehnese Muhammadiyah,Muhammadiyah Muslim society that is progressive in University of Yogyakarta campus, development but nevertheless respects 7 Ramadhan 1432/ Agustus 2011. the principles of Acehnese traditional Asep Syamsul M. Romli, society in implementing the Qanun. Demonologi Islam: Upaya Barat Membasmi Kekuatan Islam, Jakarta: Gema Insani BIBLIOGRAPHY Press, 2000. Aḥmad bin Fāris bin Zakariyā al-Rāzī, Danial, “Syari’at Islam dan Pluralitas Muʻjam Maqāyīs al-Lughah, Beirut: Sosial (Studi Tentang Minoritas Dar al-Fikr, 1979. Non-Muslim Dalam Qanun Syari’at Islam di Aceh),” Analisis, Vol. XII, Al Yasa’ Abu Bakar, “Khutbah No. 1 (Juni 2012). Iftitah Ketua Pimpinan Wilayah Muhammadiyah Aceh Dalam Acara Deliar Noer, Gerakan Moderen Islam th Pembukaan Musyawarah Wilayah di Indonesia 1900-1942, 7 edition, Muhammadiyah Dan `Aisyiah Jakarta: Pustaka LP3ES Indonesia, Ke-38”, http://alyasaabubakar. 1994. com/2015/12/khutbah-iftitah- Eka Srimulyani, “Islam, Perempuan dan Resolusi Konflik di Aceh (2000-

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2005)” Analisis, Vol. XII, No. 2 Wahhabisme: Mengurai Titik Temu (Desember 2012). dan Titik Seteru, Yogyakarta: Suara Iffah Muzammil, “Global Salafisme Muhammadiyah, 2012. Antara Gerakan dan Kekerasan,” Muḥammad Saʻīd Ramāḍan al-Būṭī, Teosofi: Jurnal Tasawuf dan Pemikiran Al-Salafiyyah: Marḥalah Zamaniyyah Islam, Vol. 3, No. 1 (Juni 2013). Mubārakah Lā Madzhab Islāmī, Inayah Rohmaniyah dan Mark Damaskus: Dār al-Fikr, 1998. Woodward, “Wahhabi Perspectives M. Khoirul Huda, “Hadis Nabi, on Pluralism and Gender: A Saudi- Salafisme dan Global Terrorism,” Indonesian Contrast,” Research Journal of Qur’ān and Hadīth Studies, Report, No. 1201 at Center for Vol. 4, No. 1 (2015). Strategis Communication, Arizona Muhammad Rofiq, “Krisis Otoritas State University. Keagamaan Kontemporer: Fazlur Rahman, “Gerakan Pembaharuan Literalisme Berjubah Salafi,” Jurnal Dalam Islam di Tengah Tantangan Tarjih, Vol. 11, No. 1 (1434/2013). Dewasa Ini,” dalam Harun Nasution Muhammad chrizin, “Jihad Dalam al- et al., Perkembangan Modern Dalam Qur’an Perspektif Modernis dan Islam, Jakarta: Yayasan Oboro, 1986. Fundamentalis,” Hermeneia: Jurnal Greg Fealy dan Greg Barton, Kajian Islam Interdisipliner, Vol. 2, No. Tradisionalisme Radikal: Persinggungan 1 (January-Juny 2003). Nahdatul Ulama-Negara, Yogyakarta: R. Micahel Feener, “Social Engineering LkiS, 1997. Through Shari’a: Islamic Law Khamami Zada, “Sentuhan Adat and State-Directed Da’wa in Dalam Pemberlakuan Syariat Islam Contemporary Aceh,” Indonesia Law di Aceh (1514-1903),” Karsa, Vol. Review, Vol. 3, (Desember 2013). 20, no. 2 (2012). Sehat Ihsan Shadiqi, “Islam Dalam Kamaruzzaman Bustaman Ahmad, Masyarakat Kosmopolit: “Islam dan Kekerasan: Pengalaman Relevankah Syariat Islam di Aceh Untuk Aceh (Tinjauan Aspek Sosio- Untuk Masyakarakat Modern?” Historis dan Sosio-Antropologis),” Kontekstualita, Vol. 25, No.1 (2010). Peuradeun, Vol. 2, No. 3 (September “Sekilas Sejarah Muhammadiyah Aceh,” 2014). http://aceh.muhammadiyah. Leslie H. Palmier, “Modern Islam in or.id/content-3-sdet-sejarah.html, Indonesia: The Muhammadiyah accessed31-7-2016. After Independence,” Pacific Affairs, Syamsul Anwar, “Fatwā, Purification Vol. 27, No. 3 (September 1954). and Dynamization: A Study of Mu’arif, ed., Muhammadiyah & Tarjīḥ in Muhammadiyah,” Islamic

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Law and Society, Vol. 12, No. 1 (2005). Syamsul Anwar, “Manhaj Tarjih,” h. 5-8, the paper presented at event Rapat Kerja Tingkat Pusat Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah, 19-21 Rabiul Akhir/January 29-31, 2016. Yusril Ihza Mahendra, Modernisme dan Fundamentalisme Dalam Politik Islam, Jakarta, Paramadina, 1999.

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