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THE TAJDID MOVEMENT of MUHAMMADIYAH in ACEH Negotiating Identity Between Salafism and Modernism1

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THE TAJDID MOVEMENT of MUHAMMADIYAH in ACEH Negotiating Identity Between Salafism and Modernism1 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). Jurnal TARJIH Volume 13 (2) 1438 H/2016 M 156 Niki Alma Febriana Fauzi 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. Jurnal TARJIH Volume 13 (2) 1438 H/2016 M The Tajdid Movement of Muhammadiyah in Aceh 157 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.
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