Persyarikatan Muhammadiyah | |
 Insignia of Muhammadiyah | |
 Flag of Muhammadiyah | |
| Formation | 18 November 1912 |
|---|---|
| Type | Islamic organization |
| Purpose | Socio-religious, economics, education, and health |
| Headquarters | Yogyakarta andJakarta, Indonesia |
Region served | Indonesia |
| Membership | 28 million |
Chairman | Haedar Nashir |
Secretary-general | Abdul Mu'ti |
Publication | Suara Muhammadiyah |
| Affiliations | Sunni Islam (Islamic modernism)[1] |
| Website | en |
Muhammadiyah (Arabic:محمدية,romanized: Muḥammadiyyah,lit. 'followers ofMuhammad'), officiallyMuhammadiyah Society (Indonesian:Persyarikatan Muhammadiyah) is a majorIslamicnon-governmental organization inIndonesia.[2] The organization was founded in 1912 byAhmad Dahlan in the city ofYogyakarta as areformist socioreligious movement, advocatingijtihad - individual interpretation ofQur'an andSunnah, as opposed toTaqlid - conformity to the traditional interpretations propounded by theulama.[3] Since its establishment, Muhammadiyah has adopted a reformist platform mixing religious and secular education,[4] primarily as a way to promote the upward mobility ofMuslims toward a 'modern' community and to purify Indonesian Islam of localsyncretic practices.[4] It continues to support local culture and promote religious tolerance in Indonesia, while a few of its higher education institutions are attended mostly by non-Muslims, especially inEast Nusa Tenggara andPapua provinces. The group also runs a large chain of charity hospitals,[2] and operated 128 universities as of the late 1990s.[5]
At the time of Dahlan's death in 1923, the organization reported a membership of 2,622 men and 724 women, mostly residents of Yogyakarta.[6] Numbers grew steadily — 10,000 in 1928, 17,000 in 1929, and 24,000 in 1931.[7] By the 1930s, moreover, it had begun to establish branches beyondJava, the main center of population, throughout Indonesia, and today it is said to be the second largest Islamic organization in Indonesia (behindNahdlatul Ulama) with 29 million members in 2008.[8] The membership is largely urban and middle class in composition.[3] Although Muhammadiyah leaders and members are often actively involved in shaping thepolitics in Indonesia, Muhammadiyah is not a political party. It has devoted itself to social and educational activities.
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On November 18, 1912, Ahmad Dahlan— a court official of thekraton of theYogyakarta Sultanate[9] and an educated Muslim scholar fromMecca—established Muhammadiyah in Yogyakarta. There were a number of motives behind the establishment of this movement. Among the important ones are the backwardness of Muslim society and the penetration of Christianity. Ahmad Dahlan, much influenced byEgyptian reformistMuhammad Abduh, considered modernization and purification of religion from syncretic practices were very vital in reforming this religion. Therefore, since its beginning Muhammadiyah has been very concerned with maintainingtawhid and refiningmonotheism in society.
From 1913 to 1918, Muhammadiyah established five Islamic Schools. In 1919 an Islamic high school,Hooge School Muhammadiyah was established.[10] In establishing schools, Muhammadiyah received significant help from theBudi Utomo, an important nationalist movement in Indonesia in the first half of the twentieth century, which provided teachers.[11] Muhammadiyah has generally avoided politics. Unlike its traditionalist counterpart, the Nahdlatul Ulama, it never formed apolitical party. Since its establishment, it has devoted itself to educational and social activities.
In 1925, two years after the death of Dahlan, Muhammadiyah only had 4,000 members but had built 55 schools and two clinics inSurabaya andYogyakarta.[12] AfterAbdul Karim Amrullah introduced the organisation to theMinangkabau people, a dynamic Muslim community, Muhammadiyah developed rapidly. In 1938, the organisation claimed 250,000 members, managed its 834 mosques, 31 libraries, 1,774 schools, and 7,630ulama.Minangkabau businesspeople spread organization to the entire of Indonesia.[13]
During the1965-66 political turbulence and violence, Muhammadiyah declared that the extermination of theCommunist Party of Indonesia constituted Holy War, a view endorsed by other Islamic groups.[14] (See also theIndonesian mass killings of 1965–66). During the events surrounding the 1998fall of Suharto, some parts of Muhammadiyah urged the leadership to form a party. Therefore, the leadership, including Muhammadiyah's chairman,Amien Rais, founded theNational Mandate Party. Although gaining large support from Muhammadiyah members, this party has no official relationship with Muhammadiyah. The leader of Muhammadiyah said the members of his organisation are free to align themselves with political parties of their choosing, provided such parties have shared values with Muhammadiyah.[15]
In 2008, with 29 million members, Muhammadiyah was the second-largest Muslim organization in Indonesia, afterNahdlatul Ulama.
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Muhammadiyah adheres to the Sunni tradition of Islam, with its theological orientation historically influenced byAshʿarī thought, especially in early doctrinal texts such asKitab Ngakoid and the1929Himpunan Putusan Tarjih. While the movement emphasizes returning to the Qur’an and Sunnah as the ultimate sources of religious understanding, it does not identify withSalafism as it is commonly understood today. Instead, Muhammadiyah promotes a purification of Islamic belief and practice from elements regarded asbidʿah (unwarranted innovation), superstition, orshirk (polytheism), while maintaining respect for traditional Sunni scholarship. It does not formally align itself with any particular theological or legal school (madhhab), but engages in collectiveijtihad through its Tarjih Council. Muhammadiyah encourages critical engagement with the texts through bothnaqli (scriptural) and carefulaqli (rational) reasoning, especially in matters of public welfare. Though the movement has been compared to reformist thinkers such asMuhammad Rashid Rida orAhmad ibn Taymiyyah, Muhammadiyah’s theological framework remains rooted in Indonesian Islamic intellectual traditions and maintains a more moderate and institutional approach than modern Salafi movements.[16][17][18]
Muhammadiyah strongly opposessyncretism, where Islam had coalesced withanimism (spirit worship) and with Hindu-Buddhist elements that were spread among communities from the pre-Islamic period. Muhammadiyah opposes the tradition ofSufism that allows a Sufi leader (shaykh) to be the formal authority over Muslims. As of 2006, the organization was said to have "veered sharply toward a more conservative brand of Islam" under the leadership ofDin Syamsuddin the head of theIndonesian Ulema Council.[19] However, some factions of Muhammadiyyah tend to espouse themodernist movement ofMuhammad Abduh rather than the Salafi doctrines of Rashīd Rîdá; which has been described as "rigid and conservative".[20] Muhammadiyah refused to condemn LGBT people, because it believes that publicly condemning people affiliated with those identities and orientations would not help them "return to normalcy".[21]
Muhammadiyah was noted as a Muslim reformists organization. Its main activities are religious practice and education. It has built modern Islamic schools, differing from traditionalpesantren. Some of its schools are also open to non-Muslims.[22] In 2006 there were around 5,754 schools owned by Muhammadiyah.[23]
It also functioned as a charitable organization involved inhealth care. In 2016, it owned several hundred non-profit medical clinics and hospitals across Indonesia.[2] In 2006, it was active in campaigning about the danger ofbird flu in Indonesia.[24]
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As of 2024, Muhammadiyah has 89 universities which are spread out in several provinces of Indonesia, such as:
Muhammadiyah published their own magazine calledSuara Muhammadiyah (English:The Voice of Muhammadiyah). Initiated by Ahmad Dahlan himself, it was first published in 1915, making it one of the oldest publications in Indonesia.[25] Its contents consist of information on the doctrine of the movement and reporting on Muhammadiyah's activities.
The national headquarters was originally inYogyakarta. However, by 1970 the committees dealing with education, economics, health and social welfare had been relocated to the national capital,Jakarta.[26]
Muhammadiyah is supported by several autonomous organizations:[27]
The central committee structure consists of five advisors, a chairman with several deputies, a vice chairman, a secretary general with some deputies, and a treasurer with some deputies.[28]
| Number | Photo | Name | Term start | Term end | Deliberation Place | Description |
|---|---|---|---|---|---|---|
| 1. |  | K. H. Ahmad Dahlan | 1 August 1912 | 23 February 1923 | Yogyakarta | Meetings 1st Year |
| 2. |  | K. H. Ibrahim | 23 February 1923 | 13 October 1932 | Yogyakarta | Meetings 12th Year |
| 3. |  | K. H. Hisjam | 10 November 1934 | 20 May 1936 | Yogyakarta | Meetings 23rd Year |
| 4. |  | K. H. Mas Mansoer | 25 June 1937 | 25 April 1942 | Yogyakarta | Meetings 26th Year |
| 5. |  | Ki Bagoes Hadikoesoemo | 24 November 1944 | 4 November 1953 | Yogyakarta | Emergency Congress |
| 6. |  | Ahmad Rasyid Sutan Mansur | 4 November 1953 | 25 March 1959 | Purwokerto | The 32nd Congress |
| 7. | K. H. M. Yunus Anis | 25 March 1959 | 3 June 1962 | Palembang | The 34th Congress | |
| 8. |  | K. H. Ahmad Badawi | 3 June 1962 | 25 April 1968 | Jakarta | The 35th Congress |
| 9. |  | K. H. Faqih Usman | 25 April 1968 | 3 October 1968 | Palembang | The 34th Congress |
| 10. | K. H.Abdul Rozak Fachruddin | 3 October 1968 | 17 March 1971 | Fait Accompli | ||
| 17 March 1971 | 15 December 1990 | Makassar | The 38th Congress | |||
| 11. |  | K. H. Ahmad Azhar Basyir | 15 December 1990 | 28 June 1995 | Yogyakarta | The 42nd Congress |
| 12. |  | Prof. Dr. H. Amien Rais | 28 June 1995 | 26 April 1998 | Banda Aceh | The 43rd Congress |
| 13. |  | Prof. Dr. H. Ahmad Syafi'i Ma'arif | 26 April 1998 | 31 May 2000 | Tanwir & Meetings Plenary Session | |
| 31 May 2000 | 25 November 2005 | Jakarta | The 44th Congress | |||
| 14. |  | Prof. Dr. K. H. Din Syamsuddin, M.A. | 31 August 2005 | 8 July 2010 | Malang | The 45th Congress |
| 8 July 2010 | 6 May 2015 | Yogyakarta | The 46th Congress | |||
| 15. |  | Prof. Dr. K. H. Haedar Nashir, M.Si. | 7 May 2015 | 19 November 2022 | Makassar | The 47th Congress |
| 19 November 2022 | Incumbent | Surakarta | The 48th Congress |
From aqidah standpoints, Muhammadiyah may adhere Salafi , as stated by Tarjih in Himpinan Putusan Tarjih (wy: 11), that Muhammadiyah promotes the belief principles referring to the Salaf (al-fi rqat al-najat min al-Salaf).
{{cite book}}: CS1 maint: location (link)the development ofSalafi in Indonesia has inspired the emergence of anumber of organizations reformers of modern Islam in Indonesia. Organizationssuchas Muhammadiyah, Al-Irsyad,shared similar intentions to purify faith with the call back to the Quran and Sunnah, and leave many traditional customs that are claimed to be contaminated by heresy,tahayyul, and superstition... For Muhammadiyah, the purification of faith and the return to the Quran and Sunnah is an obligation... Muhammadiyah doctrine theology agrees with salafi, namely puritanist by going back to Al-Quran and As-Sunnah...
{{cite book}}: CS1 maint: location (link)
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