MUHAMMADIYAH.OR.ID, YOGYAKARTA — Ahmad Dahlan (1868-1923) is widely recognized not only as a revered Islamic scholar but also as a man of action who left an enduring legacy through his practical contributions rather than solely through his written works. While his written works may be relatively scarce, the tangible impact of his actions and initiatives remains undeniable.
A member of the Muhammadiyah Council for Religious Opinion and Tajdid, Ayub, mentioned that Ahmad Dahlan was far from being dismissive of intellectual pursuits or the exchange of ideas despite his reputation for being a man of action. He actively engaged in various debates, dialogues, and discussions, both with those who shared his views and those who held differing perspectives. In fact, he strongly advocated for open discussions, even with those who held opposing viewpoints.
One of Ahmad Dahlan’s teachings, recorded by his disciple Kiai Hadjid, clearly illustrates his unwavering belief in the importance of dialogue. He stated, “Most people are arrogant and prideful, making decisions on their own.”
Kiai Syujak, another of Ahmad Dahlan’s disciples, recounted how the renowned scholar, a descendant of the Walisongo (nine revered saints of Java), put his philosophy into action. Kiai Syujak noted that Ahmad Dahlan once invited several prominent figures to engage in discussions at the Muhammadiyah headquarters. One particularly memorable event was the visit of three key figures from the ISDV (Indische Sociaal Democratische Vereniging), the precursor to the PKI (Communist Party of Indonesia). During this meeting, the ISDV representatives presented their ideology to the Muhammadiyah leadership and members.
According to Kiai Syujak, as conveyed by Ayub on Thursday (June 6), this encounter with the ISDV had two significant outcomes. Firstly, some priyayi (aristocrats) and pamong praja (local officials) resigned from Muhammadiyah, perceiving the organization as aligning with the ISDV’s views. However, Kiai Syujak maintained that such occurrences were natural and should not cause undue concern. Secondly, and more importantly, the ISDV’s propaganda ignited a renewed spirit of da’wa among Muhammadiyah mubalighin (preachers). They became even more confident in Islam’s ultimate triumph, realizing that even the ISDV’s flawed ideology could attract followers. This realization strengthened their conviction that the pure and sacred teachings of Islam would undoubtedly prevail.
Ahmad Dahlan instilled immense motivation in his disciples, declaring, “O noble muballighin and muballigha, it is upon your esteemed shoulders that the responsibility lies to become the vanguards of Islam, disseminating the pure and sacred divine revelation to all humanity.”
Kiai Dahlan’s unwavering faith in his principles and teachings led him to embrace knowledge and insights from diverse sources. He recognized the value of learning from the ISDV’s strategies and propaganda techniques, using them as comparative studies for his own da’wa efforts. On another occasion, he invited a female figure from the Sarekat Islam (Islamic Association) who was influenced by leftist ideology to deliver a lecture to the ‘Aisyiyah (Muhammadiyah’s women’s organization) members. This exposure empowered the young women and mothers of ‘Aisyiyah, boosting their confidence in public speaking.
Ayub concluded by emphasizing that Ahmad Dahlan was not merely a speaker but a true man of action who firmly believed that dialogue and discussion, even with those who held opposing views, were essential tools for uncovering truth and strengthening the spirit of struggle.
