MUHAMMADIYAH.OR.ID, YOGYAKARTA – The secretary of the Council for Higher Education, Research, and Development of the Main Board of Muhammadiyah, Ahmad Muttaqin, asserted that the concept of aqidah in Muhammadiyah is not static, rather it is dynamic and develops under the spirit of tajdid (renewal). The Professor of Sunan Kalijaga Islamic State University stated his argument at the Seminar Sehari Risalah Aqidah Islam at Muhammadiyah University of Yogyakarta (UMY) on Saturday (29/09).
Muttaqin opened his presentation by responding to the notion that Islamic theology (‘ilm al’kalam) has stagnated and revolves only around classical issues.
“I don’t see the development of Islamic theology as entirely stagnant. At the faculty of Ushuluddin (foundation of religion), for instance, there is a course on contemporary kalam that explores modern thought, as previously discussed by speakers such as Ustaz Hamim Ilyas,” he said.
He played a video which shows the urgency of an authentic aqidah redefinition. According to him, Muhammadiyah has laid the first brick of this movement, including the attempt of the Council for Religious Opinion and Tajdid of Central Java to formulate the answer of the people’s questions concerning aqidah.
Before delving further into the discussion, Muttaqin clarified that he is not an expert in this field, but rather an insider observer. He also claims that the terms aqidah, kalam, ushuluddin, and Islamic theology each carry different nuances of meaning, yet he would use them interchangeably throughout his presentation.
Tracing Muhammadiyah’s Theological Thought
Quoting Indonesia and Islam in Transition by Leonard C. Sebastian and Syed Huzaifah Bin Othman Alkaff, he explained that Muhammadiyah was born out of the inspiration of Islamic Reformism, particularly the thoughts of Muhammad Abduh and Rashid Rida. From its inception, the movement combined a rational interpretation of the Quran with an openness to modern knowledge, although it also contained elements of puritanism.
Muttaqin mentioned the label of puritanism once coined by the Western scholars such as James Peacock in Purifying the Faith. He, furthermore, invited the audience to reflect on whether this label is actually accepted within the Muhammadiyah community.
“When the puritan label makes us feel okay, we might accept it. But when it comes with attributes that don’t quite fit, we are startled and ask, ‘is it really like that?’” he said.
He also reviewed Muhammadiyah’s societal and educational activism which has always gone hand in hand with the spirit of other religious services. Alwi Shihab’s study, particularly on the history between Muhammadiyah and Ahmadiyah in the 1920s is one notable example.
According to Muttaqin, Muhammadiyah has consistently opposed the practice of takhayul (superstition) because it simply does not align with either Qur’an and Hadits or with scientific approaches.
Is there anyone who disagrees with this view? I believe we can all agree that Muhammadiyah firmly adheres to the Qur’an and Sunnah as the sole valid sources of law, while also recognizing the importance of ijma’ (unanimous agreement) in interpreting Islamic principles,” he stated.
He added that Muhammadiyah is not merely a theological organization, but a reformist movement firmly grounded in its charitable endeavors. He introduced the concept of ‘theopraxis’ to emphasize that faith must be manifested in real life, not only limited to a mere discourse.
Muttaqin mapped the development of Islamic theology into three areas (early, classical, and modern), while drawing comparisons with Christian theology, which also ranges from orthodox and conservative to liberationist approaches. In the context of Muhammadiyah, he highlighted Ahmad Dahlan’s al-Ma’un theology. Amien Rais’ concept of social tauhid, Hamim Ilyas’ thematic exegesis, and contemporary eco-theologies such as jurisprudence on water, disaster, and information.
Challenges Ahead and the Path Forward
Muttaqqin observed that Muhammadiyah theological thought is still in the process of becoming, not yet fully established. Therefore, it needs to be continuously curated to remain in line with the identity of da’wah movement, tajdid, education, and humanitarian service.
“We need to formulate an aqidah or theology that serves as an ideal foundation for the entire Muhammadiyah ecosystem, including its leaders, social enterprises, and autonomous organizations such as the Department of Arts, Culture, and Sports,” he explained.
He also addressed the challenge of puritanism, which is sometimes seen as less accommodating toward local culture, while religious moderation emphasizes the importance of hospitality toward community traditions.
In his closing remarks, Muttaqin underlined the significance of a wasathiyah (moderation) and progressive Islamic theology that remains responsive to contemporary challenges.
“Let us take this opportunity to formulate an aqidah that is not only strong in theory, but also capable of energizing Muhammadiyah as a movement of da’wah and tajdid that embodies rahmatan lil-’alamin,” he concluded. (Bintang Adrian)
