MUHAMMADIYAH.OR.ID, YOGYAKARTA – Cecep Taufiqurrohman, a member of Muhammadiyah Department of Islamic Boarding School (LP2 PPM), stated that Muhammadiyah holds a strategic position in the history of aqidah renewal.
He declared his argument at the Seminar Sehari Risalah Akidah Islam organized by the Council for Religious Opinion and Tajdid of the Main Board of Muhammadiyah (PP Muhammadiyah) at Muhammadiyah University of Yogyakarta, on Saturday (27/09).
According to his opinion, Islamic history shows that the glory of civilizations often began from a pure aqidah. On the contrary, when aqidah was contaminated with shirk, bid’ah, khurafat, and takhayul, the civilization declined.
During the 18th and 19th century, Muslims faced formidable obstacles: the internal stagnation and external colonialism. This environment brought tajdid and ishlah which focused on the aqidah renewal into existence. From that point onward, revivalist movements, including Muhammadiyah, were born in the beginning of the 20th century.
Since its establishment, Muhammadiyah has not been merely a social movement, but also a movement of aqidah renewal, enforcing the importance of preserving tauhid’s purity. Along with it, Muhammadiyah is able to harmonize tauhid purification with social contribution, knowledge, and modernity.
In his explanation, Cecep reminisced the steps of the modern Muslim thinkers such as Muhammad bin Abdul Wahhab, Jamaluddin al Afghani, Muhammad Abduh, and Isma’il Raji al-Faruqi. Each of them brought up different ideas on the decline of ummah. Some emphasized on the corrupted aqidah, others addressed political weakness, while others highlighted the decline of academic tradition.
Multiple approaches have emerged from these differing opinions: some emphasize maintaining the purity of tauhid, others promote the practice of ijtihad, while still others seek to connect tauhid with politics, and education. All of these ideas are reflected in Muhammadiyah.
“Muhammadiyah was born as a movement that carries the spirit of purification and modernization on the same boat,” Cecep explained.
Muhammadiyah appears in a bold character. On one side, Muhammadiyah is rejecting takhayul, bid’ah, and khurafat, yet, on the other side, embracing education, healthcare service, and social empowerment. In doing so, Muhammadiyah proves that aqidah is not a mere metaphysical doctrine, yet a foundation to work ethics, good deeds, and societal developments.
Muhammadiyah’s Stance: Purification and Rationalization
Cecep asserted that Muhammadiyah’s stance on the notion of aqidah renewal could be noted from these three aspects: the purification of tauhid, the rationalization of aqidah, and the development of social charity.
On one hand, Muhammadiyah is promoting da’wah against TBC (takhayyul, bid’ah, khurafat) similar to the Hijaz puritan approach. On the other hand, Muhammadiyah maintain its critical, rational, and logical reasonings. In the practice, Muhammadiyah does not associate itself with any particular theological school of thoughts, including Ash’ariyah nor Salafi, despite its similarities to Sunni-Ash’ari tradition.
It is reflected through Himpunan Putusan Tarjih (HPT) 1929 in which stated that the main principles of Muhammadiyah’s aqidah is based on its faith towards Ahl al-Haq wa al-Sunnah. Muhammadiyah also declare itself as a part of al-Firqah al-Najiyyah (those who attain salvation).
“With this attitude, it is safe to say that Muhammadiyah is the estuary of the notion of aqidah renewal in the Islamic world. It absorbs the spirit of purification, without restricting itself from modernity and ijtihad.” Cecep explained.
Cecep also mentioned some characteristics of Muhammadiyah’s aqidah that differs itself from other movements. First of all, it is based on the holy Quran and Sunnah while emphasizing on the purity of tauhid. Secondly, it avoids wasting time on the fruitless debate of khilafiyah. Finally, we understand aqidah as the foundation of our work ethics and social contributions.
In terms of the divine attributes of Allah, for instance, Muhammadiyah is adapting two kinds of approach: taslim (accepting them as they are) and takwil (interpreting them metaphorically). This stance shows an intellectual opennes and freedom from rigidity. Muhammadiyah also teaches the obligation to use reason (nadzar) to understand the existence of Allah through His creations, a rational method that resonates with the ash’ari tradition.
Further away, the influence of Muhammad Abduh’s notion also resonated within Muhammadiyah’s HPT, such as its focus to the foundations of aqidah (ilahiyyat, nubuwwat, sam’iyyat), avoiding terms that are too technical and sophisticated, and refusing blind zealotry.
In conclusion, Muhammadiyah aqidah is not merely doctrinal, but also serves as a driving force to Muhammadiyah’s progressive Islamic movement. This dual role is the main reason why Muhammadiyah is in a strategic position in the history of aqidah renewal. (Bintang Adrian)
