MUHAMMADIYAH.OR.ID, YOGYAKARTA — Din Syamsuddin, the Chairperson of Muhammadiyah from 2005 to 2015, outlined the complex genealogy of the movement’s creed during Ramadan Sermon at Muhammadiyah University of Yogyakarta on Friday (20/2).
He asserted that Muhammadiyah did not emerge from a single ideological stream. Instead, he described the organization as a synthesis of various Islamic intellectual traditions. These diverse roots formed the unique and balanced character that defines the movement today.
According to Syamsuddin, understanding the movement requires tracing its “intellectual DNA.” This genealogy reveals the sources behind its distinct religious style. He explained that Muhammadiyah’s religious understanding rests on the principle of al-tawazun bayn al-tajrid wa al-tajdid. This concept maintains a balance between purification and renewal. The movement applies tajrid (purification) to matters of creed and formal worship. This effort seeks to return the faith to its original sources without unnecessary additions.
Meanwhile, the organization directs tajdid (renewal) toward social affairs and worldly matters. This approach demands that the faith adapt to the developments of the modern age. Consequently, this balance serves as Muhammadiyah’s “middle path.” On one hand, the movement guards the purity of doctrine; on the other, it opens a space for progress. Syamsuddin argues that Islam must answer the ever-changing problems of human life. Therefore, practitioners must view the religion as a force compatible with every time and place.
The Influence of Archipelago Scholars
Syamsuddin emphasized that the thoughts of Ahmad Dahlan, the founder of Muhammadiyah, did not appear in a vacuum. Various scholars from the Indonesian archipelago influenced his worldview. These mentors included KH Abu Bakar, Saleh Darat, and Ahmad Khatib al-Minangkabawi. Saleh Darat was a prolific writer who authored the first Javanese commentary on the Quran. A young Ahmad Dahlan likely studied this text, along with Darat’s works on astronomy.
Furthermore, Ahmad Khatib al-Minangkabawi played a vital role in shaping Dahlan’s intellectual orientation. Based in Mecca, this great scholar specialized in jurisprudence, astronomy, and mathematics. His critical stance toward certain mystical practices and his anti-colonial spirit influenced the young founder. These interactions eventually drove Dahlan toward a vision of national awakening. Thus, the local intellectual landscape provided the initial spark for what would become a global reformist movement.
Global Reformers and Rational Theology
Beyond local influences, Muhammadiyah drew strength from global Islamic reform movements. Figures like Muhammad Abduh, Rashid Rida, and Jamal al-Din al-Afghani provided significant inspiration. Abduh is well-known for his ideas regarding the rationalization of monotheism. His magazine, Al-Urwat al-Wutsqa, reached many Muslim intellectuals, including Dahlan. These international connections helped the movement bridge the gap between traditional piety and modern intellectualism.
Syamsuddin also explained that Muhammadiyah’s theology incorporates classical traditions like Asy’ariyah and the teachings of Ibn Taymiyyah. While Ibn Taymiyyah emphasized returning to the practices of the early generations, Syamsuddin clarified a key point. For Muhammadiyah, this “Salafi” orientation is not a rigid or literalist approach. Instead, it represents a rational following of the Prophet. This perspective allows the movement to reject superstition while embracing the concepts of human effort and progress.
Ultimately, the relationship between reason and revelation serves as a pillar for the organization. Following Abduh’s lead, Muhammadiyah views reason as a primary human tool for understanding divine revelation correctly. This approach rejects fatalism and places social action at the center of the faith. Syamsuddin concluded that the movement must continue to reinterpret and revitalize its thoughts. Because the world changes rapidly, Muhammadiyah must remain a movement of renewal that stays rooted in monotheism.
Translated by Bintang Adrian
