Idea Transcript
( THE MUHAMMADIYAH MOVEMENT IN TWENTIETH-CENTURY . INDONESIA: A Socio-Religious Study
by Achmad J ainuri
(
A Thesis Submitted to the Faculty of Graduate Studies and Research, McGill University, Montreal, in Partial fulfillmellt of the requirements of the degree of Master of Arts
Institute of Islamic Studies McGill University Montreal
1
March, 1992
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l
ABSTRACT
Achmad Jainuri
Author
Mu~ammadIyah
Title of thesis: The
Movement in Twentieth-Century
Indon8sia: A Socio-Religious Study Department
Islarnic Studies, McGill University
Degree
Master of Arts
This thesis deals with the socio-religious role of the movement
Mu~ammadlyah
from
1912
to
1990.
The
study
analyzes the fundamental ideology of the movement, and its implementation Indonesians. character
Its
as
performing
in
a
the
religious
religious
purifying
religious
and social 1ife of the
outlook
movement
practice
illustrates
which
is
(-ibàdah)
devoted
based
on
its to the
authentic sources. At the same time it aiso provides ideas which enable the movement to enc()Urage moral reform and yet which are adaptable to contemporary conditions.
The
ideas manifest thcmselves in the form of various rellgious activities of dakwah: (propagation), and a great number of educational importance significant
institutions of
the
and
Mu~ammadïyah
contribution
changes in the religious,
in
endeavors.
movement
bringing
lies
about.
in
The its
profound
social, and educational aspects
of the Indonesian Muslim's life .
•
social
1
1
RESUME Achmad Jainuri Le mouvement Huhammadi~ah en Indonésie élU vingtikme si~cl~: une etude socio-rcliqi0use Etudes islamiques, Université McGil1 Ma1trise es Arts
Auteur Titre de la thèse
,
Departement Dip16me
l.J'étude
du
Mu~ammadiyah,
role
de 19] 2 a
socio-religieux 1990,
du
mouvement
est le cette thèse.
étude est une analyse de l'idéologie
CeU.c
fondamentale ùe cc
,.
mouvement,
de meme que sur son implantation dans la vie
religieuse et
sociale des
Indonésiens.
point
Le
de
religieux permet de dégager ces caracteristiques en
vue tant
que mouvement de purification. Ce point se veut donc comme /
etant
1
une
volonte
religieuse
('ibâda~)
d' accomplissemen t
de
la
pra tique
en fonction des sources authentiques.
Par le fait m~me, il fournit une ideologie qui est capable d'encourager la responsabilité individuelle,
et ce,
dans
le bu:: .j'obtenir des rèformes morales et de 9~nèrer une idéologie idéolgie
1
adaptee
se manifeste
religieuses nombre sociales. sur
sa
aux
de
dakwah --
d'institutions L'importance contribution
conditions dans
contemporaines.
diverses
formes et
(propag ation) , d'enseignement du
mouvement
considérable
d'activites
dans et
un
a
faire
repose
na1trc
profonds changements dans les domaines religieux, et éducatifs de la vie des musulmans indonésiens.
L
grand
d'activjtén
MuI:ammadiyah \
Cette
de
sociaux
ACKNOWLEDGEMENTS
1 would Iike tn express my gratitude to Prof. Charles J.
Adams,
Director of the McGill-lndonesia lAIN Development Project, and Prof. Uner A. Turgay, Dircctor of the Institutc of Islamic Stud ;CS, McGill University, who gave me the opportunity to study at the
Institu,\~.
l wouid
a180 like to express my sincere gratitude to my academic advisor ,md thesis supervisor, Prof. Sajida S. Alvi, for her advice in dctcrmining the. ultimt1te direction and scope of this thcsis. Thanks arc also due to Prof. Nl,l"cholish Madjid for his supervision while my supervisor was on sabbatic Icavc, and to Prof. Andrew Rippin who kindly gave of his valuable time to read this \ hesis.
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Thanks arc also due to the Canadian International Developmcnt Agency (CIDA) for the award of a JcIlowship to study at McGiIl University. For her hclp il1 this regard 1 would like to express my gratefulness to Dr. Rebecca B. Aiken, thc Project Coordinator, for her sincerity and patience in helping me to rcalize this goal. To 10anna Gacek and L.Jri Novak, also of the McGill1ndoncsia Project, thanks for their help in facilitating my stay in Montreal. 1 would also like Lo acknowledge the help of Mr. Adam Gacek, the Ilead of the Institute's library and aIl of his staff, especially Ms. Salwa Fcrahian, who assisted me in finding material and Mr. Steve Milier who paticntly cdited my English.
To aIl members of f/Persatuan Mahasiswa
lndonesia Kanada, Montreal" (Canadian Indonesian Studcnt Association, Montreal), ovcr which 1 presidcd for the period 1991-1992, many thanks for thcir moral support, thcrcby cnablinging me to finish the M.A. program on
(
time.
\'
l
In
Indonc~ia,
my dccpcst gratitude is exprcssed to Mr. I\lunawir
Sjadzali, the prescnt
rv~inister
of Rcligiolls At1airs, who gave me the chance
to study in Canada; to Mr. Bisri Affandi, Rector lA IN
Sun;lJ~
Ampel
Surabaya, who gave me permission to \cave my acath:mic duties at the Institute; and to Mr. Haedar Nashir, a Member of Dcpartlllcllt ('adrc, Central Leadership of the
Mul~ammadiyah,
valuable sources for this thesis. '1'0
tho~;e
who assisted Ille hy colkcting
who arc not mentiol1ed hy nallle. 1
wish to express my sincerc thanks for ail their contributions. Without such aid, this work could hardly have been completed. Last but not least, 1 am indebted to my lovcly wire who has al ways given me moral support, and to my two daughtcrs, Tina and Ida, who with their love, encouraged me to complete this work. Montreal, March 1992
A.l.
t
TABLE OF CONTENTS
• iv
ACKNOWLEDGEMENTS. • • • • • • • •
....
SPELLING AND TRANSLI'rERATION. • INTRODUCTION.
• vi 1
Chapter
1.
.
THE FOUNDATION OF THE MUHAMMADIYAH MOVEMENT • • • • • • 5 1. Kiyai Hâji Ahmad DahUin: His Life and Activities 2. The Establisnment and Growth of the Movement
II. THE FUNDAMENTAL IDEOLOGY OF THE MUHAMMADIYAH MOVEMENT •
.
• • • • • • • • • • • 35
1. The Basic Religious Out look 2. The Modern Ideas of the Movement III.THE MUHAMMADIYAH MOVEMENT IN ITS SOëIO-RELIGIOUS CONTEXT . • • • • • • . • • • • • 67 1. Regeneration of "Pure Islam" 2. Muhammadiyah's Efforts in Social anà Educational Fields 3. Responses to the Mu~ammadiyah Movement CONCLUSION. GLOSSARY •• BIBLIOGRAPHY ••
1
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......... ... ........ "
.115
.120
SPELLING AND TRANSLITERATION
In translitcration of the I\rabic namcs and tcrms in this thesis 1 have used the transliteration scherne employcd al the InstÏlute of Islamic Studies, McGill University. The lndonesian nurnes and
term~
arc writtt'Il hascd on the
ncw lndonesian spelling us cd sincc 1972. IIowcvcr, certain namcs of pcrsons and places written in the old spclling will still appcar, espccially in quotation, Sorne ex amples of the differcnces betweell the old and the ncw Indonesian spclling: ch, dj, j, sj, tj beeorne rcspcctivcly: kh, j, y, sy, c. The diffcrenccs in translitcration from Arahie tn 1~nglish and Indoncsian are:
Arabie English Indonesian L'.:....J
th
ts
C
h
h
dh
dz
~
sh
sy
cl
s
sh
.)
Arabie
English
III dOIlI.'Sltlfl
if
d
dll/dl
t
th
z
zh
1D \' ,D
/1
é
(,
~
Since this thesis has been typed using a word-proccssor, thcrc arc several technical areas which could not be mechanically resolvcd. The 'ayn has heen represented by reversed apostrophe Ç). The hamza is denoted hy the apostrophe (').
INTRODUCTION
Islam in Indonesia is still in the prol:CSS of change from heterodoxy to orlhodoxy. It is a process which increasingly directs the individu:tl to seek the application of [sIam in daily life bascd on the teachings of the Qur/an and the sunna of the Prophet
Mu~ammad.
This process manifèsts itself in
modern Islamic movernents that have been vigorously disseminating religious idcology and have brought abou:' profound changes in social, cultural, cconomic and political aspects of t!le Indonesian Muslims' life. Thesc modern Islamic movements play significant role in accelerating the process of change in Indonesia.
Among them,
the
Mu~ammadiyah
movcmcnt has grown as the most representative. !ts role in disseminating modern lslamic thought and improving the social, economic and poli tic al life of Muslims in Indonesia has been of deep interest to many lndonesian anJ foreign scholars. 1'0 cite sorne studies in English:
Mu'ti 'Ali provider, a
useful bibliographical introduction to the study of the history of the
Mu~ammadiyah movement from 1912-1956. 1 Alfian, who stresS'èS the political aspect, assesscs its cvaluation and analyses the actual meaning of this movement in Indonesian polities during the first thirty years of its existence. 2 Peacock, who uses a historical and ethnographie approaeh in his
l'Abdul Mu/ti 'Ali,"The Muhammadijah Movement: A Bibliographical Introduction". Unpublished MA thesis (Montreal: Institute of Islamic Studics, McGill University, 1957).
.,
,.,
- Alfian, Muhammadiyah: The PoUtical Behavior of A Muslim Modernist Organizatioh Under Dutch Colonialism (Yogyakarta: Gajah Mada University Press, 1989).
'1
research, focuses on the history, biography 01 the toundLT of the 1110Yl'l11l'llt.
aI.d rcligious tnlÎning, Dar al-Arqam, 01 the
Mu!~(unmadiyah
yOllth
11\
Yogyakarta. 3 Nakamura describes his case study of thl' Mul.lal11Il1
Said Tjokroaminoto. Ibul, 42-43; for more detail about Sarekat J.\lan7, see Anton Timur Jaylani, "The Sarckat Islam Movement: lts Contribution to Indoncsian NationaIisrn". Unpuhlishcd M.A. Thesis(Montrcal: Institutc of Islamic Studics, McGill Univcr~ity, 1irnpinan Peuiuda Mu~ammadiyah Cabang Ngàgcl Surabaya, 1988), 64-76.
35
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CHAYfER II
.
THE FUNDAMENTAL IDEOLOGY OF THE MUHAMMADIYAH MOVEMENT 1.The Basic Religious Outlook The reIigious outlook of the Mu~ammadiyahl is elaborated in the Keyakinan dan Cita-cita Hidup
Mu~ammadiyah
(Ideology and Ideal of Life
of the Mu~ammadiyah)2 in which the formulation of Islam as a basic ideology of the movement is discussed. The movement has determined a methodological framework for the understanding of Islam, in accordance with which the basis of Islamic teachings is formulated. AIl this is deemed Ilecessary for the dutiful fulfillment of God's commandments and the cmulation of 1lis Prophet Muhammad, in order to create a true Islamic
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society.3 From its rcligious outlook, the Mu~ammadiyah is a "neo-orthodox,,4 movement, its main dut Y is to return to true Islam. The task of reviving the true Islam has logieal as weIl as practical primaey and requires substantive changes in the traditional approach to the new interpretation and analysis.
1 Federspiel refers to this religious outlook as the "philosophy" of the Muhammadiyah, and divides it into four major points, namely: the prin·ciple of Islamic beHef (tawhid) , social organization, the individual's role, and the relationship of the past to the contemporary era. Howard M. Fedcrspiel, "The Muhammadiyah: A Study of an Orthodox Islamic Movement in lndonesiâ" lndonesia, 10 (October, 1970), 59-60. 2 See "Matan Keyakinan dan Cita-cita Hidup Muhammadiyah" Himpunan
Keplltllsan-2 P.P. Muhammadiyah Dalam Bidan"g: Tajdid Ideology dan Garis Pimpinan (Yogyàkarta: Pimpinan Pusat Mu~ammadiyah, 1973), 3-5.
3 The Muhammadiyah's Constitution, Chapter II, Article 3. Mllqaddimah & Anggaran
Dasar Muhammadiyah 1986), 6. .
(Yogyakarta:
Pimpinan
Pusat
Mul~ammadiyah,
(
4 Sharabi calls "nco-orthodox" as "reformist". See Hisham Sharabi, 'Arab InteIleetllals and the West: The Formative Years, 1875-1914 (Baltimore: The John lIopkins Press, 1970), 25.
The principle of the Mu~ammadiyah's rcligious outlook is explaincd in ils statements regarding its religious issues. It asserts that Islam is a religion which has been revealed by God in the Qur/an and which has bcen explaincd in the true tradition of His Prophet. It consists of commandmcnt, prohibition and guidance for the happincss of mankind in this world and in the Hereafter. 5 The Mu~arnrnadiyah goes a long way toward pointing out the direction an interpretation of Islam must takc in order 10 do justice to the Islamic imperative in the modern context. The fact that the movcrncnt clearly advocates the position that Islam is not the name of a fcw specially privilcged duties such as salat (praying), pllasa (fasting), zakiit (almsgiving), and "lijj, but that it is commensuratc with aIl of life, should have prevented this piecemeal approach. The
most
significant
aspect
of
the
Mul~arnrnadiyah's
rcligiolls
understanding lies in the belief that Islam is a guidance for ail mankind in this world,6 a guidance whose goal is the acquisition of a happy lire iIl this world as well as in the Hereafter. This ideal purpose can be achievcd by obeying God's commandments as they have been claborated in the teachings of Islam, which, according to the Mu~ammadiyah, cover 'aqidllh (be1icf),
akhlaq (lslamic character), 'ibadah (religious service), and mu'amlllüh (social relation).7
5 Kesimpulan Djawaban Masalah Lima Dari Beberapa 'Alim-Oelamll Tentang: Agama, Doenia, 'lbadah, Sabilillah, dan Qijas (IIoofdbestuur Moe~ammadijah, 1942), 13.
6 Djindar Tarnimy, "Agama Islam Menurut
Faham
Muhammadiyah"
Muhammadiyah: Sejarah, Pemikiran dan Amal Usaha (Yogyakarta: PT Tiaia Wacana Yogya and Universitas Mul.lammadiyah Malang Press, 1990), 76. 7 "Mat an Keyakinan", 4.
37
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The 'aqidah or iman (belief) which is believed in the heart, expressed in good words, and carried out in real endeavors, 8 is the princlple criterion by which God determines true value of }ttlman endeavors. The Qur'an says: rightcous is he who belicveth in AlHïh and the Last Day and the Angels and the Scripture and the Prophets; and giveth rus wealth, for love of him, to kmsfolk and to orphans and the needy and the wayfarcr and to those who ask, and to set slave free; and observeth proper worship and paycth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and tim§ of stress. Such are they who are sincere. Such are Godfearing. From this verse,
Mu~ammadiyah
doctrine eoncludes that aIl endeavors
and aIl rightcousness should be based on the belief in God and the Last Day and the Angels and the Scripture and the Prophets. Belief in God is the principlc aspect of iman. It stresses the Unity of God, His essence and His
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aets, and His transecndence above aIl in eomparison with created beings. In this belicf therc lies the pro of of the universe having one creator, known attributes of knowledge, power, will and so forth are to be traced in the cffccts of His handiwork. It insists that He is incomparably other than anything in His creation. Ibn Taymîyah states that "nothing is like unto Him, whether in His essence, His attributes or His actions (laisa kamithlihi
shaiun, Iii fi dhiitihi, wa Iii fi sijàtihi, wa Iii fi 'afiilihi).10 The only relation between Him and His created beings consists in that He is thcir originator, that they bclong to Him and that they must return to Him. It is clear that
8 K.H. Mas Mansoer, 12 Ta/sir Langkah Muhammadiyah (Yogyakarta: Pimpinan Pusat Mu~ammadiyah, Majlis Tablîgh', n.d), 8. 9 Qur'iin: II, 177; sec also Pickthall, Gloriolls Koran, 48; See also H. A. Malik Ahmad, Inti Sari Adjaran Agama Islam: Ta/sir Surah Al-Baqarah 177 (Yogyakarta: Pimpinan Pusat Mu~ammadijah, 1970). 10 Victor E. Makari, Ibn Tavmivah's Ethics: The Social Factor (Chico, California: Scholars Press, 1983), 34.
everything cmnes from Him, and based on this idca, God is bdieved tn he the functional Existence in terms of being the ('reator, Protector, and Inspirer. ll ln the basic teachings of tawhId (belicf in the oneness of (loti) there must be a proper rclationship of man to God in an attitude of direct worship and obedience, without any intcrmediator. This itlea inspires the moveme~t
to uphold the 'aqidah Islam (Islamic belict) l'rom the corrupting
influences of polytheistic phenomcna. 12 The second aspect of Islamic tcachings which is formulated by the Mul}ammadiyah is that of akhlliq. It is a quality of soul which stimulatcs the emergence of good or bad deeds spontancously. The good is called akhlnq mahmüdah
(morally
praiseworthy)
and
the
bad
IS
called
akhliilJ
madhmümah (morally blameworthy).13 The Mul~ammadiyah states that ,
.
akhlliq
ma~mftdah
is an important aspect in building the individual charactcr
of cvery man. Considering the duties of mankind which have to he performed, both to bis God and his community, cvcry man is rcquired to have such character. With good character, man will be able to achieve proper relationship to his God. And within his community, the role
Cl
or every
individual man is very important. This is bec au se the rneasure ol the worth of society is derived
from the sum of the good and evil actions of the
individu aIs of that society.14
11 Kyai Hâjî Sjamsoel Ma'arif, Pandon Moehammadljah, (Solo: Pencrhit Melati: n.d.), 12. . 12 "Sistematika dan Pedoman Untuk Mcmahami Rumusan Matan: Keyakinan dan Cita-cita Bidup Muhammadiyah ll Pedoman BerMuhammadiyah (Yogyakarta: Plmpinan' Pusat MuJ~ammadiyah, Badan Pendidikan Kader, 1990), 11. 13 Risalah
Bidang Akhlak (Yogyakarta: Majlis Tarjih, 19
21 Ibid,6-22 . 22 Ibid, 23-43.
41
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The most important mora! attitude in terms of the family is "kindness to parents" (hi" al-walidain), and to a11 other members of the family and relatives. The moral attîtude which should be adopted towards society at large is based on a good attitude to and respect for others, such as: creating good relationships with neighbors, respecting others, not betraying anyone, not having a poor opinion of others. To the environment, the attitude which has to be developed is to approach it appropriately and not to cause its destruction. 23 The third aspect of Islamic teachings is 'ibadah. Mu~ammadiyah,
According to the
'ibiidah is an act which is performed in order to approach
God, and consists in obeying all His commandments and in doing only that which is allowcd by Him. In this sense, there are two kinds of 'ibiidah, the general and the particular. The general is any lawful action that is performed in order to achieve the grace and mercy of God. The particular is any action that should be performed completely in the way of God and in accordance with what His Apostle has taught concerning manner and rules, such as praying, fasting, almsgiving, and pilgrimage. 24 In accordance with the definition of general religious service and the way of God, the Mul}ammadiyah states that God's commandments and the religious responsibilities incumbent upon the believers are not merely confined to the performance of prayer, fasting, almsgiving, and pilgrimage, but also includc the efforts toward and the achievement of social justice and welfare. So it has become necessary to promulgate the belief that such efforts
23 Ibid, 44-82. 24 Muhammadivah MOl'ement in Indonesia I.eai.lership (li' Mul}ammadiyah, n.d.), 6.
(Yogyakarta:
Central
42
in the way of God are a part of religious service. Every Muslim is rcquired to fulfill the Islamic mission, which among other things includ0s the foundation of educational and social establishments .mch as schools, orphanages, hospitals and c1inics. 25 The
Mu~ammadiyah's
principle understanding of 'ihüdllh as mentioned
above asserts that ail social activities whieh are based the obedience to (iod are equally important to the particular rcligious services. Thercfore, the fourth aspect of Islamic teachings, mu'llmalüh have the same position in term of their realization in the social life. The
Mul~ammadiyah
states that
besides fulfilling the particular religious services, every Muslim is hound
LO
do services to his fellow men and community.26 The principle
or
understanding Islam leads t0 a more active participation in social lite. Thus, the Mul.1ammadiyah's main purpose is to in8till Islamic teachings into the minds of Indonesians and to ensure tltat thcy become their code ot conduct. Through this, the movement believes that a truly Islamic society can he established. 27 It is a society where virtue, welfare and happiness arc prevalent. The
Mu~ammadiyah
believes that Islam has aIl the virtues needed
for the formation of such a society. Each aspect of the Islamic teachings mcntioned abovc i8 intcrrclated.
25 Ibid,7. 26 Ibid,8.
27 This aim i8 mentioned in the Constitution of the Movcmcnt. I\t t'irst it was formulated: "to uphold and uplift the religion of Islam so as to create the true Islamic society". But at the 41th Congrcss in Sala, in 1985, it had bcen changcd to a ncw formulation which said: "to uphold and uplift the religion of Islam so as to lfcate "an eminent, jUsl and prospcrous society under the protection and favours 01 (ind the Muqaddimah & Anggaran Dasar Forgiving, the i\lmighty". Muhammadivah,6. . .
43
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'l'hl: Mul}élmmadiyah states that the life of mankind is nothing more than obedience to God on the basic principle of tawhtd. It illustrates a good character which stresses the importance of ethies, purification of the soul, controlling base desires,
and
the deepening of wisdom and moral
undcrstanding. Every Muslim has an individual . esponsibility for moral reform and, through social relations for bringing into being a Muslim community adapted to eontemporary conditions. Thus, Islam is a way of making sense of the world and strueturing the relation between God, society and man. The second prineiple of the
Mu~ammadiyah's
religious outlook is
concerned with the basis of Islamic teachings. The movement explains that the basic prineiples of Islamic teachings lay neither in the schools nor in the religious hicrarchy but in the Qur/an and the sunna. Thcrefore, the religious bcliers and duties must have their authority in these two omebody "10 be only the truth". 36 The third principle of the
Mu~ammadiyah's
religious outlook is rdah.'d 10
the idea that the implemcntation of Islamic values in social lire is qui te important. Here, the role of religion is
SCt.I\
as one of activcly strcs:'>Îng the
transformation of the individual in society to bring about thosc values lm the merey of the worlds
(ra~matan
1iL 'âlamîn). For the Mulyammadiyah the
principle of understanding Islam ultimately is Ilot theoretÏl:al but pradÎcal. Considering the importance of this case, the 40th Congress at SUI ahaya in
1978 recommended that the movement should be able to carry out the Islamic teachings amidst the social lire of the Indonesian community.37 And in keeping with this goal, the Mul}ammadiyah supports dlorts to l'IlJoin the good and forbid the wrong (amr-ma'fil! nahy-mullkar) which cover ail activities of social life. '1'0 rcalize the se efforts, the movcment wages a vigorous campaign to integrate Islam into the sodal fabric. Various schools, orphanages, hospitals ann sorne other social activities are essential for making Islam an active force in society. Being a social and religious movement, the Muly"nmadiyah \Vith ils idcas and activities constitutcs an influential moral force that tries to direct ail developments in the society along a moral path, while al the sametime avoiding aH politieal ambition. This standpoint has been confirmcd by the
36 Djindar Tamimy, "Agam a Islam", 70-72. 37 "Keputusan Mu'tamar Muhammadiyah kc 40 di Surabaya" Benta Rf.mû MlI~ammadiyah, special cëlition (July 26, 1978).
47
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resolution of the 38th Congress at Ujung Pandang in 1971 whieh states that:
1. The Muhammadiyah is an Islamie missionary movcmcnt which dedicates its' activitics to the service in every aspect of human life and society, having no organizational tics and being non-affiIiated with any politieal party or any other organization whatsoever. 2. Every Muhammadiyah mcmbcr has, aeeording to his fundamental laws, the right 1:.> join or not to join any other organization, as long as there is no dcviation l'rom the Statute, Bye Laws an%~ther valid regulations within the organization of the Mu~ammadiyah. It is c1ear that the M u~ammadiyah is a non-politieal movement. This does not mean however that the movement is blind to polities, but rather, that it leaves politieal matters to its members on an individual basis. In fact, the
Mu~ammadiyah
itself has reeommended that every member of the
movement be required to have knowledge of polities and politieal life. 39 Since the
Mu~ammadiyah
is overtly a non-politieal movement,its involvement
is Iikely to be different from those organizations which make polities their profession. As a non-politieal movement, it does seem to have tried not to play polities direetly and openly.40 Polities, however important and dominant it may be, is but a part of events in the society as a whole. Politieal and nonpolitieal issues are not treated separately within the
Mu~ammadiyah's
dakwah
(missionary activity), a faet whieh distinguishes the movement from most others. The Mu~ammadiyah's religious outlook serves as the principal basis of the movement. The
Mu~ammadiyah
deseribes itself as an Islamie movement
38 "KhiUah Pcrjuangan Muhammadiyah" Pedoman BerMuhammadiyah (Y~wakarta:
Pimpinan Pusat Muhammadiyah, Badan Pendidikan Kader, 19id, 258; 1\nother cxplanation clarifies that the family of the deceased
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should be let t alone with its grief for several days and that the neighbors should prepan: food for them up to threc days, dcpending on the sorrow causl'd by the in spreading Islam among the indigenous people who hall strong nid
~)c1leb. ()n
the one hand, Sunan Ampel and Sunan Giri wanted the spread 01 blam to proceed exactly in accordance with the original sourCl'S. While on the other hand, Sunan Kalijaga did not want this. Ile rather had a soft attitude towards the old traditions. He did not want to climinate the nid tra01tional bclids aIl at once, because it would affect the success of Islamic tlakH'lllz. What he wanted was to givc new color to the 01d fonns of traditions, to participate in them and yet at the same time to int1uencc them, so that the conti nuit y towards true Islamic practices could be maintaincd, either through lollowing the preachers or the peoplc's own consciousness of thcir religion 3