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muhammadiyah

Muhammadiyah Issues Comprehensive Fatwa on Cryptocurrency: Permissible as Asset, Prohibited as Payment in Indonesia

by Nana April 30, 2026

written by Nana

YOGYAKARTA – In a landmark move reflecting its adaptive approach to contemporary issues, the Majelis Tarjih dan Tajdid (Council for Tarjih and Tajdid) of PP Muhammadiyah, in collaboration with the Majelis Hukum dan HAM PWA DIY (Council for Law and Human Rights of the Muhammadiyah Women’s Auxiliary of Yogyakarta Special Region), convened a pivotal discussion concerning the Islamic legal status of cryptocurrency. Held at Universitas Muhammadiyah Yogyakarta, the discourse culminated in a nuanced fatwa that delineates specific conditions for the permissibility and prohibition of digital assets within an Islamic framework, aligning with Indonesia’s evolving regulatory landscape. Rofiq Muzakkir, Secretary of the Majelis Tarjih dan Tajdid, emphasized that this significant religious edict is the outcome of extensive and comprehensive studies into the transformative impact of digital technologies on the global economy.

Muhammadiyah, one of Indonesia’s two largest and most influential Islamic organizations, boasts a long history of modernizing Islamic thought and actively engaging with societal challenges. Established in 1912, it has consistently championed progressive interpretations of Islamic teachings, often leading the discourse on new scientific, social, and economic phenomena. Its fatwas carry significant weight among its millions of members and beyond, shaping practices and perspectives across the archipelago. The decision to issue a detailed fatwa on cryptocurrency underscores Muhammadiyah’s commitment to providing clear guidance for Muslims navigating the complexities of the digital age, ensuring adherence to Sharia principles while embracing technological advancements. This proactive stance is particularly crucial in Indonesia, a nation with a burgeoning digital economy and a significant Muslim population eager for clarity on emerging financial instruments.

The Evolving Nature of Money: From Barter to Digital Assets

During his presentation, Rofiq Muzakkir offered a profound historical perspective on the concept of monetary value, underscoring its dynamic and continuously evolving nature across human civilizations. He elaborated on how societies transitioned from rudimentary barter systems, where goods and services were exchanged directly, to the adoption of precious metals like gold and silver as universal mediums of exchange due to their intrinsic value, scarcity, and durability. This evolution eventually led to the widespread use of paper currency, initially backed by reserves of physical gold. Muzakkir highlighted a pivotal moment in modern financial history: the year 1971. This year marked the definitive collapse of the Bretton Woods system, which had pegged the U.S. dollar to gold and, by extension, other currencies to the dollar. With the United States unilaterally abandoning the gold standard, fiat currencies – money declared legal tender by a government but not backed by a physical commodity – became the global norm.

"Currently, the value of money depends entirely on the public’s trust in the state," Rofiq explained on Sunday, April 26. This shift in the fundamental underpinning of monetary value laid the groundwork for the emergence of entirely new forms of assets, notably digital currencies like cryptocurrencies. He articulated that these digital codes derive their value purely from global trust in their underlying technology and perceived scarcity, mirroring, in a decentralized fashion, the trust placed in state-issued fiat. The philosophical departure from centrally controlled currency to a decentralized, trustless system (where trust is placed in cryptographic protocols rather than institutions) represents a monumental leap in the evolution of financial instruments. This historical context is critical for understanding why Muhammadiyah’s fatwa acknowledges the legitimacy of crypto as an asset class, recognizing it as a logical, albeit complex, continuation of money’s long evolutionary journey.

Key Islamic Legal Classifications for Cryptocurrency

In delving deeper into the Sharia perspective, Rofiq Muzakkir outlined that the legal status of cryptocurrency within Islam is meticulously divided into two principal categories, each carrying distinct rulings based on its intended function and the prevailing regulatory environment. This dual classification reflects a careful balance between Islamic jurisprudence’s adaptability and its unwavering commitment to core ethical principles.

Cryptocurrency as a Commodity and Investment Asset

The first category considers cryptocurrency as a commodity or an investment asset. In this capacity, Muhammadiyah’s fatwa declares its use as mubah or permissible. This permissibility, however, is not unconditional. It is stringently contingent upon the investment being entirely free from elements deemed unlawful in Islam: maisir (gambling), gharar (excessive uncertainty or ambiguity), and riba (interest).

Maisir (Gambling): This refers to transactions where one party stands to gain at the expense of another without an equitable exchange, often involving pure chance or excessive speculation. In the context of cryptocurrency, this condition necessitates that investments are made with genuine intent for asset growth based on fundamental analysis or market trends, rather than pure speculative betting or schemes designed to exploit others. Muhammadiyah’s ruling implicitly discourages highly speculative day trading driven by irrational exuberance or panic, which can often resemble gambling.
Gharar (Uncertainty or Ambiguity): Islamic finance places a high premium on transparency and certainty in contracts and transactions. Gharar arises when there is excessive uncertainty regarding the subject matter, price, or delivery of a transaction, leading to potential disputes or unfair outcomes. For crypto investments to be permissible, the underlying assets, their technological protocols, and the terms of trade must be sufficiently clear and understood. Investments in highly obscure, unaudited, or perpetually unstable digital projects could fall under the prohibition of gharar. The fatwa encourages due diligence and investment in established, transparent cryptocurrencies with clear use cases.
Riba (Interest): Riba encompasses any unjust, exploitative, or unearned increase in money or goods, typically associated with interest-based lending or borrowing. While the direct purchase and sale of cryptocurrencies do not inherently involve riba, investors must be cautious of financial products or platforms within the crypto ecosystem that offer fixed, predetermined returns on staked or lent crypto, as these could potentially constitute riba. The fatwa guides Muslims to avoid such interest-bearing mechanisms.

By setting these conditions, Muhammadiyah aims to channel Muslim engagement with crypto into ethical and productive investment avenues, distinguishing it from purely speculative or exploitative practices.

Cryptocurrency as a Medium of Exchange and Payment

The second, and critically distinct, category addresses cryptocurrency’s role as a medium of exchange or tool for payment. In this specific context, Muhammadiyah’s fatwa unequivocally states that its use is not permissible within the territory of Indonesia. This prohibition is not primarily based on intrinsic Islamic legal principles but is rather a direct consequence of existing national laws and regulations that explicitly define legal tender and regulate financial transactions.

"Therefore, the public is urged to only use crypto as an instrument for storing wealth, not for shopping transactions," Rofiq underscored. This directive directly aligns with the mandates of the Indonesian central bank, Bank Indonesia (BI), which maintains that the Rupiah is the sole legal tender in Indonesia. The central bank has consistently warned against the use of cryptocurrencies as a means of payment, citing risks to monetary stability, consumer protection, and the potential for illicit activities. Muhammadiyah’s fatwa thus reinforces regulatory coherence, guiding its followers to respect and adhere to national economic policies, an important aspect of Islamic citizenship.

Indonesia’s Regulatory Framework for Digital Assets

The nuanced position articulated by Muhammadiyah on cryptocurrency significantly intersects with and, in many ways, complements Indonesia’s existing regulatory framework for digital assets. Understanding this framework is crucial to appreciating the practical implications of the fatwa.

Bank Indonesia’s Mandate on Legal Tender
Bank Indonesia (BI), as the nation’s central bank, holds the exclusive authority to issue and circulate currency in Indonesia. Its primary mandate includes maintaining monetary stability and ensuring the smooth functioning of the payment system. Consequently, BI has repeatedly clarified that the Indonesian Rupiah is the only legal tender in the country. Any attempt to use other currencies, including cryptocurrencies, for transactional purposes within Indonesia is a violation of Law No. 7 of 2011 on Currency. This firm stance from BI directly underpins Muhammadiyah’s prohibition of cryptocurrency as a payment method, emphasizing the importance of national economic sovereignty and regulatory compliance.

Bappebti’s Regulation of Crypto as a Commodity
In contrast to BI’s position on currency, the Commodity Futures Trading Regulatory Agency (Bappebti) under the Ministry of Trade has taken a different approach, classifying cryptocurrencies as "commodities" that can be traded on futures exchanges. This classification was formalized through Bappebti Regulation No. 5 of 2019, which has since been revised and updated, notably by Bappebti Regulation No. 13 of 2022. These regulations establish a legal framework for the trading of crypto assets, outlining requirements for crypto asset exchanges, clearing houses, and custodians. This regulatory environment allows for the legitimate buying, selling, and holding of cryptocurrencies as investment instruments, provided they are traded through licensed entities. This regulatory clarity from Bappebti directly supports Muhammadiyah’s ruling that crypto is permissible as an asset or commodity for investment, so long as Islamic ethical guidelines are met. The existence of a regulated market for crypto assets as commodities ensures a degree of oversight that mitigates some of the gharar concerns, assuming investors utilize licensed platforms.

OJK’s Cautionary Stance
The Financial Services Authority (OJK) is responsible for regulating and supervising financial services activities across various sectors, including banking, capital markets, and non-bank financial industries. While OJK does not directly regulate crypto assets (that falls under Bappebti), it has consistently issued warnings to the public about the inherent risks associated with cryptocurrency investments. OJK’s concerns typically revolve around the high volatility, potential for fraud, lack of investor protection mechanisms in unregulated spaces, and the general speculative nature of the market. These warnings underscore the importance of financial literacy and caution, echoing Muhammadiyah’s emphasis on prudence.

Navigating Volatility and Emphasizing Digital Financial Literacy

Beyond the legal classifications, Rofiq Muzakkir also stressed the paramount importance of digital financial literacy for anyone considering engaging with cryptocurrency. He highlighted the notorious volatility of crypto assets, citing Bitcoin as a prime example. The digital asset market is characterized by rapid and often unpredictable price swings, which can lead to significant gains but also substantial losses.

"While price increases can be very tempting due to the limited number of coins worldwide, the risk of loss remains significant, thus requiring a very mature understanding," Rofiq explained. This warning serves as a crucial reminder for potential investors. The allure of quick riches, often fueled by stories of exponential growth, must be tempered with a deep comprehension of market dynamics, technological underpinnings, and personal risk tolerance. Muhammadiyah’s emphasis on education aims to empower individuals to make informed decisions, preventing them from falling prey to scams or making impulsive investments based on incomplete information. It promotes a responsible approach to wealth management, aligning with Islamic principles that encourage prudence and discourage recklessness in financial dealings.

Zakat on Digital Assets: Ensuring Economic Justice

A significant and forward-looking aspect of Muhammadiyah’s new fatwa concerns the application of zakat to digital assets. Rofiq Muzakkir clarified that this latest ruling reflects a more proportional and adaptive approach to future technologies within Islamic jurisprudence. Historically, Islamic scholars have grappled with how to apply traditional zakat principles – which typically apply to gold, silver, agricultural produce, livestock, and business profits – to new forms of wealth.

"If previously there was doubt, now the direction of Islamic legal policy is more adaptive and holistic. Furthermore, digital assets can now be subject to zakat if their value has reached the nisab threshold," he revealed. This decision is groundbreaking, as it formally recognizes digital assets as mal (wealth) that can be subject to obligatory charity.

Nisab: The nisab is the minimum threshold of wealth that a Muslim must possess for zakat to become obligatory. For digital assets, this will likely be benchmarked against the nisab for gold or silver, or equivalent monetary value, typically held for a full lunar year (haul).
Haul: This refers to the completion of one lunar year during which the nisab amount of wealth has been consistently maintained.

The policy of imposing zakat on cryptocurrency and other digital assets is firmly rooted in the Islamic objective of ensuring economic justice and promoting wealth redistribution. Muhammadiyah views digital assets as possessing tangible economic function and value for their owners, just like traditional forms of wealth. By subjecting them to zakat, the organization aims to channel a portion of this new form of wealth towards assisting the poor and needy, thereby upholding the social welfare dimensions inherent in Islamic economic principles. This move not only legitimizes digital assets within the framework of Islamic finance but also integrates them into the broader system of social solidarity and economic equity.

Broader Implications and Reactions

Muhammadiyah’s comprehensive fatwa on cryptocurrency carries significant implications for various stakeholders, both within Indonesia and the broader Islamic world.

For Islamic Finance in Indonesia: This fatwa sets a crucial precedent. As one of the largest and most respected Islamic organizations, Muhammadiyah’s detailed guidance will likely influence other Islamic institutions and scholars in Indonesia and potentially beyond. It demonstrates how traditional Islamic jurisprudence can evolve to address complex modern financial instruments, providing clarity where ambiguity previously existed. This could spur further development of Sharia-compliant digital financial products and services.

Alignment with National Policy: The fatwa’s alignment with Indonesia’s national regulations—permitting crypto as an asset (under Bappebti) but prohibiting it as a payment method (under BI)—showcases Muhammadiyah’s commitment to civic responsibility and adherence to state laws. This harmonious approach avoids potential conflicts between religious directives and governmental policies, fostering stability and clarity for Muslim citizens.

Muhammadiyah’s Modernist Vision: The adaptive and holistic nature of this fatwa reinforces Muhammadiyah’s long-standing reputation as a modernist Islamic movement. By engaging deeply with cutting-edge technology and providing practical, nuanced guidance, the organization positions itself as a forward-thinking leader capable of navigating the challenges of the 21st century while remaining true to Islamic principles. This approach could enhance its appeal among younger, tech-savvy generations of Muslims.

Potential Impact on Investor Confidence: For Indonesian Muslims who have been hesitant about investing in cryptocurrencies due to religious concerns, this fatwa provides a clear pathway. By establishing conditions for permissibility as an asset and outlining zakat obligations, it offers a degree of religious assurance. This could potentially lead to increased, albeit cautious, participation of Muslim investors in the regulated crypto asset market, provided they adhere to the stipulated Sharia conditions and exercise financial literacy.

Global Islamic Finance Dialogue: While the fatwa is specific to Muhammadiyah, its detailed methodology and conclusions will likely contribute to the ongoing global discourse within Islamic finance on the permissibility of digital assets. Different Islamic bodies worldwide have adopted varied stances, and Muhammadiyah’s reasoned position, particularly its dual classification and emphasis on regulatory alignment, offers a valuable contribution to this evolving scholarly conversation.

Through this extensive socialization effort, the organizers, Muhammadiyah’s Majelis Tarjih dan Tajdid and Majelis Hukum dan HAM PWA DIY, express their hope that the Indonesian public will be equipped to approach the digital transformation with greater wisdom and prudence. The aim is to fully leverage the opportunities presented by new technologies while steadfastly upholding the fundamental principles of Sharia and ensuring economic justice and societal well-being. This comprehensive fatwa marks a significant milestone in integrating Islamic ethics into the rapidly advancing digital economy, offering a balanced and adaptive framework for the future.

April 30, 2026 0 comment

Islamic and Religious Life

Rethinking Muhammadiyah’s Genesis: Beyond Doctrinal Purity to Holistic Societal Reform

by Rifan Muazin October 27, 2025

written by Rifan Muazin

Bandung, West Java – The founding of Muhammadiyah, one of Indonesia’s largest Islamic organizations, was driven by a more expansive vision than merely combating superstition, heresy, and polytheism (Tahayul, Bid’ah, dan Khurafat – TBC). This nuanced perspective was articulated by Abdul Mu’ti, the General Secretary of Muhammadiyah’s Central Leadership (PP Muhammadiyah), during a recent Silaturahmi and Pengajian Ba’da Idulfitri 1447 H event held at RS Muhammadiyah Bandung. The gathering, organized by the Muhammadiyah Family of West Java, served as a platform for deep reflection on the organization’s foundational principles and enduring mission. Mu’ti emphasized that Muhammadiyah emerged primarily as a comprehensive response to the pervasive social, religious, and political challenges gripping Indonesian society at the turn of the 20th century, rather than being singularly focused on theological purification.

Mu’ti meticulously outlined the multi-faceted problems that necessitated Muhammadiyah’s establishment. He asserted, "Muhammadiyah was founded because a vast segment of society was backward due to ignorance. Muhammadiyah was founded because widespread poverty plagued the community. Muhammadiyah was founded due to rampant societal divisions, and Muhammadiyah was founded in response to the proliferation of stagnation (kejumudan)." These profound societal ailments, rather than just theological deviations, formed the core impetus for Kiai Ahmad Dahlan’s groundbreaking initiative. This reinterpretation offers a broader and more holistic understanding of Muhammadiyah’s historical trajectory, positioning it not merely as a religious reform movement, but as a pioneering force for comprehensive societal development.

The insights shared by Mu’ti are not mere conjecture but are rooted in historical documentation. He revealed that his understanding is drawn from the writings of Kiai Sudja’, one of Kiai Ahmad Dahlan’s closest students, alongside other corroborating and relevant literary sources. These primary accounts provide an invaluable window into the founder’s true motivations and the socio-political landscape that shaped his vision. Consequently, the birth of Muhammadiyah is understood as a pragmatic solution to the myriad problems confronting the Muslim community and society at large during that critical historical juncture. Given Kiai Dahlan’s profound expertise as a religious scholar, it was natural that his chosen approach to addressing these issues was fundamentally religious in nature, yet profoundly practical in its application. Mu’ti explained, "The root of these various problems lay in how religion was understood, and how that understanding influenced the behavior and culture of society at that time." This highlights the intricate connection between religious interpretation, societal norms, and practical living, which Kiai Dahlan sought to reform.

Historical Context: The Dawn of the 20th Century in Nusantara

To fully appreciate Muhammadiyah’s origins, it is crucial to understand the grim reality of the Dutch East Indies in the early 20th century. The archipelago was firmly under colonial subjugation, characterized by systemic exploitation, severe socio-economic disparities, and political oppression. The indigenous population, particularly Muslims, faced immense challenges.

Colonial Exploitation and Socio-Economic Disparity: Dutch policies were designed to extract resources and maintain control, leading to widespread poverty among the native population. Land ownership was often concentrated in the hands of the colonial administration or favored elites, and economic opportunities for indigenous people were severely limited. A rigid social hierarchy placed Europeans at the apex, followed by Chinese and other foreign orientals, with the indigenous population at the bottom. This structure perpetuated economic disadvantage and social stagnation.
Educational Deprivation: Access to education for native Indonesians was severely restricted and discriminatory. The colonial government provided a rudimentary education system, primarily "Sekolah Ongko Loro" (equivalent to primary school), for the masses. Higher education was an exclusive privilege, largely reserved for three distinct groups: European expatriates, the indigenous aristocratic class (priyayi) who often served as intermediaries for the Dutch, and a select few from economically affluent native families who could afford private schooling. The vast majority of the population remained illiterate or received only basic religious instruction, which, while valuable, often lacked a modern, scientific orientation. This educational inequality was a significant barrier to social mobility and intellectual development, contributing directly to the "ignorance" and "stagnation" that Mu’ti cited.
Religious Landscape and Societal Stagnation: The practice of Islam in the archipelago at the time was often characterized by a blend of orthodox teachings, local animistic beliefs, and Hindu-Buddhist influences, leading to various forms of syncretism. While deeply spiritual, this traditional interpretation sometimes fostered a static approach to problem-solving, with a strong emphasis on unquestioning adherence to inherited practices (taqlid) rather than independent reasoning (ijtihad). This intellectual inertia, or kejumudan, as Mu’ti termed it, hindered progress and adaptability in the face of modern challenges. Furthermore, religious differences, even within Islam, sometimes fueled disunity, making collective action for societal betterment difficult.

Kiai Ahmad Dahlan: A Visionary Leader Responding to His Time

Kiai Ahmad Dahlan (born Muhammad Darwis, 1868-1923) was a deeply observant and intellectually curious scholar from Kauman, Yogyakarta, a traditional Islamic quarter. His multiple pilgrimages to Mecca (which was then part of the Ottoman Empire) exposed him to the burgeoning reformist movements in the Middle East, particularly the ideas of Muhammad Abduh and Rashid Rida. These thinkers advocated for a return to the pristine teachings of Islam as found in the Qur’an and Sunnah, emphasizing rational inquiry, social justice, and modernization.

Upon his return to Java, Kiai Dahlan observed firsthand the profound discrepancies between the ideals of Islam and the realities of his society. He saw communities mired in poverty, ignorance, and disunity. He recognized that while doctrinal purity was important, it was insufficient without practical application to uplift the community. His vision was holistic: to revive Islam’s dynamism not just through theological reform, but through concrete actions that addressed the root causes of societal backwardness. He understood that superficial fixes would fail; true transformation required empowering individuals through knowledge and improving their material conditions.

The Genesis of Muhammadiyah: Beyond Doctrinal Purity

Mu’ti’s argument aligns with a more contemporary understanding of Muhammadiyah’s origins, moving beyond the simplistic narrative that portrays it solely as an anti-TBC movement. While Kiai Dahlan certainly aimed to purify Islamic practices from elements he considered non-Islamic or superstitious, this was intrinsically linked to his broader goal of societal advancement. He believed that correct religious understanding would lead to ethical behavior, critical thinking, and a drive for progress.

The prevalence of Tahayul (superstition), Bid’ah (religious innovations without basis in original texts), and Khurafat (myths or irrational beliefs) was indeed a concern for Kiai Dahlan. He saw these practices as not only deviating from authentic Islamic teachings but also as contributing to intellectual stagnation and a fatalistic worldview that hindered progress. For example, relying on mystical amulets rather than modern medicine, or believing in supernatural explanations for natural phenomena rather than seeking scientific understanding, directly impacted public health and education. Therefore, while combating TBC was an aspect of his reformist agenda, it was a means to an end: fostering a rational, dynamic, and progressive Muslim community capable of self-improvement and contributing to national development. His approach was not an abstract theological debate but a practical application of religious principles to solve real-world problems.

Education as the Cornerstone: Qismul Arqa and Beyond

The most compelling evidence supporting Mu’ti’s reinterpretation lies in Kiai Dahlan’s initial and most significant action: the establishment of educational institutions. This fact is profoundly significant and often overlooked. The first educational body founded by Kiai Dahlan, named Qismul Arqa, was established in his own home in 1911. This predates the official founding of Muhammadiyah as an organization, which occurred on November 18, 1912. This chronological sequence strongly reinforces the argument that education was not merely one of Muhammadiyah’s activities but its very first and most fundamental strategic pillar.

Mu’ti emphatically stated, "This, in my opinion, further strengthens the argument: why was education the solution? Kiai Dahlan saw that society’s backwardness stemmed from a lack of education." The pervasive illiteracy and limited access to quality education were indeed the root causes of many interconnected problems. Ignorance bred poverty by limiting opportunities, fostered kejumudan by stifling critical thought, and contributed to unhealthy living practices due to a lack of knowledge about hygiene and sanitation. The colonial education system, as previously noted, was deliberately restrictive for the indigenous population. Kiai Dahlan recognized this systemic barrier and understood that true liberation and progress for his people could only come through equitable and comprehensive education that combined religious instruction with modern sciences.

Muhammadiyah’s educational model was revolutionary for its time. It integrated religious studies with secular subjects (mathematics, science, history, geography), which was a radical departure from traditional pesantren (Islamic boarding schools) and colonial schools. This holistic curriculum aimed to produce individuals who were not only pious but also intellectually capable, socially responsible, and equipped with the skills necessary to navigate and contribute to the modern world. The establishment of schools became the blueprint for Muhammadiyah’s future expansion, demonstrating a deep-seated belief in the transformative power of knowledge.

Amal Usaha Muhammadiyah (AUM): The Practical Embodiment of Reform

The early success and expansion of Muhammadiyah were largely driven by its unique organizational strategy: the establishment of Amal Usaha Muhammadiyah (AUM), or Muhammadiyah Charitable Enterprises. These were not merely theoretical initiatives but tangible institutions designed to directly address societal needs. While schools were the pioneering AUMs, the model quickly expanded to include other critical sectors:

Healthcare: Muhammadiyah established hospitals, clinics, and polyclinics, providing affordable and accessible healthcare to a population that largely lacked it. This was a direct response to widespread disease and poor public health infrastructure, linking religious teachings about cleanliness and welfare to practical medical services.
Social Welfare: Orphanages, homes for the elderly, and poverty alleviation programs were also established, reflecting Islam’s emphasis on caring for the vulnerable and less fortunate. These institutions provided vital safety nets in a society where state welfare was virtually nonexistent.
Economic Empowerment: While less prominent initially, Muhammadiyah also explored cooperative models and economic initiatives to uplift the community economically, understanding that poverty was a major impediment to holistic human development.

The AUM model represented a pragmatic and institutionalized approach to social reform. Instead of relying solely on sermons or political agitation, Muhammadiyah built a parallel social infrastructure that directly served the needs of the people. This hands-on, service-oriented approach allowed the organization to gain widespread trust and support, fostering a sense of self-reliance and community empowerment among Indonesians during the colonial era.

Sources and Scholarly Insights

The reliance on Kiai Sudja’s writings as a primary source lends significant credibility to Mu’ti’s argument. Kiai Sudja’, being a close disciple, would have had intimate knowledge of Kiai Dahlan’s thoughts, struggles, and motivations. Such internal historical accounts often provide richer, more nuanced perspectives than external observations or later interpretations. Modern historical scholarship on Muhammadiyah increasingly corroborates this view, highlighting the organization’s multifaceted approach to reform that encompassed education, social welfare, and religious purification, all intertwined within a broader framework of national awakening. Historians often point to Muhammadiyah’s proactive engagement with modern institutions and its emphasis on practical action as key differentiators from other contemporary movements.

Broader Impact and Enduring Legacy

Muhammadiyah’s founding principles, as elucidated by Abdul Mu’ti, have had a profound and lasting impact on Indonesian society.

Contribution to National Awakening: By empowering Indonesians through education and social services, Muhammadiyah played a crucial role in fostering a sense of national identity and capability during the colonial period. Its schools produced generations of leaders, thinkers, and professionals who contributed significantly to the struggle for independence and nation-building.
Modernization of Indonesian Islam: Muhammadiyah’s emphasis on ijtihad (independent reasoning), rationalism, and engagement with modernity helped to reshape the landscape of Indonesian Islam. It encouraged Muslims to critically engage with their faith and apply its principles to contemporary challenges, moving away from rigid traditionalism towards a more dynamic and progressive understanding.
Vast Network of Social Services: Today, Muhammadiyah remains a colossal force in Indonesia’s social fabric. It operates an extensive network of thousands of educational institutions (from kindergartens to universities), hundreds of hospitals and clinics, and numerous orphanages and social welfare programs. This vast infrastructure is a testament to the enduring relevance of Kiai Dahlan’s original vision: addressing societal problems through practical, institutionalized action.
Contemporary Relevance: In an era marked by complex global challenges, Muhammadiyah’s founding principles continue to guide its mission. Its focus on education as a tool for empowerment, healthcare as a fundamental right, and social justice as an Islamic imperative resonates strongly. The organization consistently adapts its strategies to address modern issues such as environmental sustainability, digital literacy, and interfaith dialogue, all while remaining true to its core commitment to holistic human development.

In conclusion, Abdul Mu’ti’s re-examination of Muhammadiyah’s genesis underscores its profound and multifaceted origins. It was not merely a reaction against specific theological deviations, but a comprehensive, institution-building movement born out of a deep concern for the widespread ignorance, poverty, disunity, and stagnation plaguing colonial Indonesia. Kiai Ahmad Dahlan’s visionary leadership, particularly his unwavering belief in education as the primary catalyst for change, laid the groundwork for an organization that would not only purify religious practices but, more importantly, uplift an entire nation through practical, compassionate, and progressive action. This enriched understanding ensures that Muhammadiyah’s historical narrative continues to inspire its ongoing mission to contribute meaningfully to the betterment of humanity.

October 27, 2025 0 comment

Islamic and Religious Life

Muhammadiyah Undang Akademisi dan Peneliti dalam Call for Paper “Halaqah Kalender Hijriah Global Tunggal”

by Suro Senen September 18, 2025

written by Suro Senen

YOGYAKARTA – In anticipation of the momentous full implementation of the Global Single Hijri Calendar (Kalender Hijriah Global Tunggal – KHGT) in the year 1447 H, corresponding to 2026 M, the Majelis Tarjih and Tajdid of Muhammadiyah Central Board has officially launched a Call for Paper for an upcoming Halaqah on the KHGT. This significant initiative underscores Muhammadiyah’s long-standing commitment to advancing a unified Islamic calendar for the global Muslim community, addressing decades of debate and differing practices in determining key religious dates.

The Halaqah, themed "Challenges and Opportunities of the Global Single Hijri Calendar (KHGT) in the Future," is designed as a crucial forum to meticulously evaluate the progress of KHGT and to formulate robust strategies for its strengthening and widespread adoption. This endeavor aims to position KHGT as a viable and comprehensive solution for the unification of the Islamic calendar, fostering greater harmony and precision in religious observances worldwide. The event is particularly timely given the approaching full implementation phase, signaling a critical juncture for detailed academic and practical discourse.

The Historical Imperative for a Unified Calendar

The quest for a unified Islamic calendar has been a persistent aspiration within the Muslim world for centuries. Historically, the determination of Islamic months, particularly the start of Ramadan, Eid al-Fitr, and Eid al-Adha, has often been fraught with discrepancies. These variations primarily stem from two main methodologies: ru’yah (physical sighting of the new crescent moon) and hisab (astronomical calculation). Different interpretations of these methods, coupled with geographical variations in moon visibility and the absence of a universally accepted authority, have frequently led to different countries and even communities within the same country celebrating religious holidays on different days. This fragmentation has, at times, caused confusion, inconvenience, and a sense of disunity among Muslims.

Muhammadiyah, a prominent Islamic organization in Indonesia, has been a consistent proponent of the hisab method based on scientific astronomical calculations. Its approach emphasizes the certainty and predictability offered by scientific data, arguing that such a methodology aligns with the principles of order and intellectual pursuit inherent in Islam. The KHGT proposal is an extension of this foundational commitment, seeking to transcend local and regional differences by establishing a single, universally applicable calendar based on precise astronomical criteria. The vision is to eliminate the uncertainties associated with moon sighting and to provide a definitive schedule for all Islamic dates, facilitating planning for individuals, families, and institutions globally.

Objectives of the Halaqah and Call for Paper

The primary objective of the forthcoming Halaqah is multifaceted: to conduct an exhaustive evaluation of the KHGT framework, to identify potential challenges that may impede its full acceptance, and to explore innovative opportunities for its successful implementation. By bringing together a diverse group of experts, researchers, academics, and practitioners, the Majelis Tarjih and Tajdid aims to foster a comprehensive dialogue that addresses the theological, scientific, social, and practical dimensions of a global unified calendar. The discussions are expected to generate actionable recommendations and strategies to overcome existing hurdles and to pave the way for a more unified future.

The Call for Paper serves as the intellectual backbone of this Halaqah, inviting scholarly contributions that will enrich the discourse. Participants are encouraged to submit their insightful perspectives and rigorous research findings across a broad spectrum of strategic subthemes. While the original article did not list the specific eight subthemes, based on the overarching topic and the stated goals, these likely encompass critical areas such as:

Theological and Fiqh Perspectives on KHGT: Examining the religious legitimacy and implications of a global single calendar from various schools of thought, and exploring how KHGT aligns with or challenges established fiqh principles.
Scientific and Astronomical Foundations of KHGT: Delving into the precise astronomical calculations, criteria for new moon visibility, and the scientific methodologies underpinning the KHGT, including comparative analysis with other calendar systems.
Socio-Cultural Impacts and Acceptance of KHGT: Analyzing the potential effects of a unified calendar on Muslim communities worldwide, including challenges in public acceptance, cultural adaptations, and strategies for community engagement and education.
Legal and Administrative Frameworks for KHGT Implementation: Discussing the practicalities of formal adoption by national governments and international Islamic bodies, including legislative challenges, standardization efforts, and enforcement mechanisms.
Historical Evolution of Islamic Calendars and Unification Efforts: Tracing the history of calendar diversity in Islam, past attempts at unification, and lessons learned that can inform the successful implementation of KHGT.
Educational Strategies for KHGT Dissemination: Exploring effective pedagogical approaches and public awareness campaigns to educate Muslims globally about the KHGT, its benefits, and its scientific and religious bases.
Comparative Study of Global Calendar Systems: Benchmarking KHGT against other existing or proposed global calendar systems, both Islamic and non-Islamic, to identify strengths, weaknesses, and potential areas for synergy.
Technological Innovations and Digital Tools for KHGT: Investigating the role of modern technology, including mobile applications, online platforms, and data analytics, in facilitating the adoption, dissemination, and practical use of the KHGT.

These diverse subthemes aim to ensure a holistic exploration of KHGT, covering its theoretical underpinnings, practical implications, and strategic pathways for global acceptance.

Target Audience and Participant Benefits

The Majelis Tarjih and Tajdid extends its invitation to a wide array of intellectuals and professionals, including esteemed experts in Islamic jurisprudence and astronomy, seasoned researchers, university lecturers, and dedicated practitioners who possess a deep understanding of calendar systems and their societal implications. This inclusive approach is intended to foster a rich interdisciplinary dialogue, bringing together diverse perspectives and expertise essential for the comprehensive evaluation and strategic planning surrounding KHGT.

Selected participants whose papers are chosen for presentation will be afforded exclusive facilities, including comprehensive halaqah materials and full consumption throughout the duration of the event in Yogyakarta. Beyond the immediate benefits, a significant incentive for contributors is the opportunity for their scholarly work to be published. Outstanding papers will be considered for inclusion in the official Prosiding (Collection of Papers) of the Halaqah or, for particularly rigorous and original research, in the reputable Jurnal Tarjih. This commitment to publication not only acknowledges the intellectual contributions of participants but also ensures that the insights generated from the Halaqah reach a wider academic and public audience, contributing to the ongoing discourse on Islamic calendar unification.

Key Milestones and Submission Timeline

Given the intensive nature of the preparations and the importance of timely contributions, prospective participants are urged to meticulously adhere to the following critical dates:

Abstract Submission Deadline: This initial phase requires candidates to submit a concise summary of their proposed paper, outlining their research question, methodology, and key findings. This allows the committee to gauge the relevance and quality of submissions.
Notification of Abstract Acceptance: Following a rigorous review process, authors will be informed whether their abstracts have been accepted, providing them with the green light to proceed with the full paper development.
Full Paper Submission Deadline: This is the conclusive date for submitting the complete scholarly article, adhering to specified formatting and content guidelines.
Halaqah Implementation Dates: The actual dates when the selected papers will be presented and discussed in Yogyakarta, marking the culmination of the submission and review process.

These deadlines are designed to ensure a structured and efficient progression towards the Halaqah, allowing ample time for review, revision, and preparation.

Broader Impact and Implications of KHGT

The successful implementation of a Global Single Hijri Calendar holds profound implications for the global Muslim community. Beyond resolving the perennial issue of differing Eid dates, a unified calendar could foster a greater sense of solidarity and collective identity among Muslims worldwide. It would simplify international coordination for events like Hajj and Umrah, streamline educational curricula, and facilitate business and travel planning for millions. Economically, consistent dates for religious holidays could reduce disruptions in global trade and tourism, particularly in Muslim-majority regions. Socially, it could eliminate confusion and provide a clear, unambiguous schedule for religious observances, enhancing communal harmony.

Scientifically, the KHGT champions a method based on verifiable astronomical data, promoting scientific literacy and the integration of modern knowledge with religious practice. This approach could serve as a model for other faith communities facing similar challenges in standardizing their religious calendars. The initiative by Muhammadiyah, therefore, is not merely an internal organizational matter but a significant contribution to a global discourse on religious timekeeping and interfaith understanding. While challenges such as theological resistance from proponents of traditional ru’yah methods and the complexities of international consensus-building remain, the commitment shown by Muhammadiyah through this Halaqah demonstrates a proactive and scholarly approach to addressing these issues.

Conclusion and Call to Action

The Majelis Tarjih and Tajdid PP Muhammadiyah’s Call for Paper for the KHGT Halaqah represents a pivotal moment in the ongoing efforts to unify the Islamic calendar. By inviting scholars and practitioners to critically engage with the "Challenges and Opportunities of the Global Single Hijri Calendar," Muhammadiyah reaffirms its dedication to offering a civilizational proposal that seeks to bring order, unity, and scientific precision to the determination of Islamic dates. This initiative is a testament to Muhammadiyah’s vision of fostering a progressive, enlightened, and unified Muslim community, prepared for the future.

Those aspiring to contribute their expertise and scholarly insights to this vital endeavor are encouraged to register their participation via the dedicated online platform: tautan Pendaftaran Halaqah KHGT. Further detailed information regarding submission guidelines, paper formatting, and logistical arrangements can be accessed through the official Writing Guide or by directly contacting the Secretariat of Majelis Tarjih via WhatsApp at 0812-8745-5644. This Halaqah stands as an open invitation to shape the future of Islamic timekeeping and contribute to a more cohesive global Muslim identity.

September 18, 2025 0 comment

Islamic and Religious Life

Muhammadiyah Hosts Learning Event to Bolster Hydrometeorological Disaster Preparedness and Resilience Across Indonesia

by Ammar Sabilarrohman August 10, 2025

written by Ammar Sabilarrohman

JAKARTA – Muhammadiyah, one of Indonesia’s largest Islamic organizations, recently convened a pivotal Learning Event on its flood disaster response efforts in Aceh, West Sumatra, and North Sumatra. Held on Wednesday, April 15, the gathering served as a crucial forum for reflection, aiming to strengthen multi-stakeholder commitment towards enhancing preparedness and resilience in the face of increasingly complex hydrometeorological disasters. The event brought together key figures from Muhammadiyah’s disaster response apparatus and representatives from national disaster management bodies, underscoring the collaborative spirit essential for effective disaster mitigation in the archipelagic nation.

Indonesia, a vast archipelago situated on the Pacific Ring of Fire and straddling the equator, is inherently vulnerable to a myriad of natural hazards. Among these, hydrometeorological disasters—events caused by extreme weather and climate phenomena—pose a perennial and growing threat. Floods, landslides, and extreme droughts frequently afflict various regions, exacerbated by factors such as heavy rainfall, deforestation, land-use change, and the escalating impacts of climate change. Provinces like Aceh, West Sumatra, and North Sumatra are particularly susceptible due to their geographical characteristics, including mountainous terrains, extensive river systems, and coastal areas. The flood events that prompted Muhammadiyah’s comprehensive response in these regions are typical manifestations of Indonesia’s ongoing struggle with these environmental challenges, often resulting in significant displacement, loss of life, and widespread damage to infrastructure and livelihoods.

Muhammadiyah’s Proactive Stance and Swift Response

Budi Setiawan, Chairman of Muhammadiyah’s Disaster Response and Mitigation Agency (Lembaga Resiliensi Bencana – LRB PP Muhammadiyah), articulated that the recent disasters in Sumatra were not unforeseen. He emphasized that these phenomena had been predicted, making preparedness an indispensable cornerstone of effective disaster management. Under Setiawan’s leadership, Muhammadiyah, through its LRB, initiated a rapid and comprehensive response. This involved establishing coordination posts at various levels, from national headquarters down to local communities within the affected areas. Crucially, the organization mobilized a vast network of volunteers from across different regions, demonstrating its extensive reach and commitment to humanitarian aid. This cross-regional deployment of personnel and resources is a hallmark of Muhammadiyah’s disaster response strategy, enabling a more robust and timely intervention in emergencies.

Setiawan highlighted the critical importance of speed, accuracy, and robust coordination as pivotal factors in any disaster response operation. He acknowledged the invaluable support received from diverse stakeholders, including government agencies and international partners. This collaborative ecosystem, he noted, significantly bolstered efforts ranging from immediate rescue operations and the provision of essential health services to the establishment of temporary shelters for displaced populations. Beyond immediate relief, Muhammadiyah’s recovery efforts extended to ensuring the continuity of essential services. This included setting up emergency schools to prevent disruptions in education and deploying mobile health clinics to reach even the most isolated communities, thereby addressing both immediate and medium-term needs of the affected populations.

Government Acknowledgment and the Imperative of Collaboration

The Indonesian National Board for Disaster Management (BNPB), represented by its Director of Disaster Mitigation, Zainal Arifin, conveyed profound appreciation for Muhammadiyah’s consistent and substantial contributions to disaster management across the archipelago. Arifin lauded Muhammadiyah’s unwavering commitment, recognizing the organization as a vital strategic partner for the government in its overarching mission to build community resilience. He reiterated the sobering reality that hydrometeorological disasters continue to represent a primary threat to Indonesia, necessitating a concerted and collaborative effort from multiple parties for effective mitigation and response.

"Disaster management is a shared responsibility," Arifin affirmed during the event, underscoring the principle of ‘gotong royong’ (mutual cooperation) deeply embedded in Indonesian culture. He stressed the importance of documenting best practices derived from real-world responses and strengthening logistics distribution systems. These elements, he argued, are fundamental components of continuous learning and improvement within the national disaster management framework. The emphasis on learning from experience and refining operational procedures is vital for a country perpetually confronted by natural hazards, ensuring that future responses are even more efficient and impactful.

Learning from Experience: A Strategic Imperative

Hilman Latief, Treasurer General of PP Muhammadiyah, underscored the strategic significance of the Learning Event. He emphasized its role in fortifying preparedness efforts based on tangible, real-world experiences. Latief drew a parallel to significant flood events that had recently impacted other parts of Southeast Asia, preceding the Sumatra disasters. He posited that these regional occurrences should have served as crucial early warning signals, prompting an immediate escalation of preparedness measures within Indonesia. "When neighboring regions have already experienced major disasters, our preparedness should be immediately enhanced. This is an important lesson that early warnings must be met with concrete action," Hilman asserted, advocating for a proactive rather than reactive stance.

Latief critically observed that while many hydrometeorological disasters are, in fact, predictable, they are frequently not met with adequate preventive measures. He cautioned against the perils of failing to respond effectively to available data and early warnings, warning that such inaction could lead to collective failure, a scenario witnessed in several other countries. "We have data, we have warnings, but if there is no preventive action, the risk of disaster will only increase. This is what needs to be our collective attention," he emphasized, highlighting a crucial gap between knowledge and action that often plagues disaster management efforts. This disconnect underscores the need for robust institutional frameworks that can translate scientific predictions into actionable prevention strategies at all levels of governance and community engagement.

From Emergency Response to Systemic Resilience

Hilman Latief further elaborated on the necessity of bolstering institutional capacity and meticulously documenting acquired knowledge as essential safeguards for future disaster preparedness. He also championed the idea of positioning Indonesia’s extensive experience in disaster management as a global reference point, particularly through fostering regional collaboration within Southeast Asia. He noted a significant transformation within Muhammadiyah’s approach, evolving from its previous Lembaga Penanggulangan Bencana (LPB) – Disaster Management Agency – to the current Lembaga Resiliensi Bencana (LRB) – Disaster Resilience Agency. This strategic shift signifies a move beyond mere emergency response towards a more holistic and sustainable approach focused on building community resilience.

"Moving forward, we will not only talk about response and rehabilitation but also how to build a strong and systemic disaster risk reduction model," Hilman stated, outlining the LRB’s ambitious future direction. This new paradigm emphasizes proactive measures, community empowerment, and the integration of disaster risk reduction into development planning. He further highlighted Indonesia’s unique position, given its diverse range of natural hazards, to develop comprehensive approaches spanning mitigation, preparedness, and recovery, all underpinned by a continuous learning process. This comprehensive, integrated strategy is crucial for a nation that consistently ranks among the most disaster-prone globally.

Broader Implications and the Path Forward

The Learning Event not only served as a retrospective analysis of past responses but also cast a forward-looking gaze on the future of disaster management in Indonesia. The discussions illuminated several critical implications for national disaster policy and practice. First, it underscored the undeniable fact that hydrometeorological events are intensifying and becoming more unpredictable due to climate change. This necessitates a continuous re-evaluation of existing preparedness protocols and an increased investment in early warning systems and climate adaptation measures.

Second, the event highlighted the indispensable role of civil society organizations like Muhammadiyah. Their extensive grassroots networks, volunteer mobilization capabilities, and trusted community relationships make them invaluable partners to governmental bodies. The efficiency and reach demonstrated by Muhammadiyah in the Sumatra flood responses serve as a powerful testament to the efficacy of such partnerships.

Third, the emphasis on translating data and early warnings into tangible preventive actions is a profound takeaway. It challenges policymakers and communities alike to bridge the gap between scientific prediction and practical implementation, moving beyond passive reception of warnings to active, pre-emptive measures. This requires enhanced public awareness campaigns, community-based disaster risk reduction programs, and strengthened local governance structures capable of enforcing building codes and land-use regulations that minimize vulnerability.

Finally, Muhammadiyah’s evolution from a pure disaster response agency to a resilience-building entity reflects a broader, more mature understanding of disaster management. This paradigm shift, prioritizing long-term vulnerability reduction and community empowerment, aligns with international best practices and frameworks such as the Sendai Framework for Disaster Risk Reduction. By fostering a culture of resilience, Indonesia can not only mitigate the impact of future disasters but also transform vulnerable communities into self-reliant entities capable of recovering and adapting. The discussions at the Learning Event serve as a powerful reminder that while disasters are inevitable, their impact can be significantly reduced through foresight, collaboration, and an unwavering commitment to learning and adaptation.

August 10, 2025 0 comment