Prophetic Law and The Welfare Of The People As The Main Compass Of Muhammadiyah

PROPHETIC LAW AND THE WELFARE OF THE PEOPLE AS THE MAIN COMPASS OF MUHAMMADIYAH *)

Muhammadiyah Central Leadership's Legal and Human Rights Council (MHH) will held a Focus Group Discussion (FGD) entitled " Muhammadiyah Legal Thoughts : Perspectives Philosophy , Theory , and Practice " on 4-5 July 2025 at the UMS Postgraduate Seminar Room. This FGD very relevant in the middle view common common consider religion rigid and not relevant with modernity . Muhammadiyah, through " Mazhab The " prophetic " that he carried , was actually prove that Islam can become booster progress , innovation and prosperity social.

A Deeply Rooted Reformist Movement

Muhammadiyah , founded in 1912 by KH. Ahmad Dahlan in Yogyakarta, is not just an ordinary religious organization. It was born from the spirit of reform, a strong desire to purify the practice of Islam in Indonesia from the influence of local syncretism and at the same time modernize the people in the midst of the grip of colonialism. Dahlan, inspired by the Egyptian reformist thinker Muhammad Abduh, advocated  ijtihad —direct interpretation of the Qur'an and Sunnah —instead of taqlid or blindly following the interpretations of previous scholars.   

From the beginning, Muhammadiyah chose a different path. They did not form a political party, but instead focused on social and educational activities. Thousands of schools, hospitals, orphanages, and universities spread throughout the country are clear evidence of this commitment. The concept of "purification" in Muhammadiyah is not about returning to the past rigidly, but rather about cleansing the teachings of non-essential things so that Islam can adapt and be relevant to the times. This is  

tajdid , a process of renewal that enables rational and contextual thinking in dealing with real-world problems.

Prophetic Law School to Prosper the Earth

Muhammadiyah explicitly calls its legal approach the 'Prophetic School'. This is not just a name, but rather an affirmation of identity that distinguishes it from the traditional Sunni fiqh schools of thought adopted by many other Islamic organizations. For Muhammadiyah ,  Madhhab is not a rigid group bond, but rather a "chosen path" in Islamic teachings, which gives them the freedom to directly refer to the primary sources: the Qur'an and the Sunnah.   

The foundation of the Prophetic School is very fundamental: tauhid (oneness of God), ibadah (worship), and amal pious (good deeds). These three principles are not just theories, but practical guidelines for every legal reasoning and social action. Its main goal is to "prosper the earth through dynamic and progressive common sense," making Islamic law a tool for building civilization and human progress.   

The concept of monotheism itself is understood as a tremendous liberating force. It frees humanity from all forms of slavery, exploitation , and oppression. It is the principle of “one God, one humanity,” which fosters a sense of universal brotherhood that transcends racial and community boundaries. Thus, the struggle for social justice—against poverty, injustice , and inequality —is not only a humanitarian endeavor, but also a profound act of faith and worship.   

Public Welfare as Muhammadiyah Main Compass

The most central principle that guides every step of Muhammadiyah is the welfare of the people , or public welfare. This principle is often manifested in the broader Islamic legal rules , jalbu problem wow daf'u mafasid (bringing benefit and preventing harm).   

A real example of its application is seen during the COVID-19 pandemic. Muhammadiyah recommends cash alms rather than traditional distribution of sacrificial meat, because cash is considered to provide greater direct benefits to the community in an emergency. This shows flexibility that prioritizes the spirit of benefit rather than rigid adherence to a particular form of practice.  

The welfare is also closely related to ethical behavior, compassion, and unity, encouraging every Muslim to eliminate hatred and foster brotherhood. The ultimate goal is comprehensive human welfare, encompassing material and spiritual, worldly and hereafter.   

Living and Responsive Law as Methodological Innovation

How does Muhammadiyah reach relevant legal decisions in the modern era? They have an innovative methodology:

1. Ijtihad Jama'i (Collective Interpretation): Unlike traditional schools of thought that often rely on individual ijtihad , Muhammadiyah makes legal decisions through collective deliberation and consensus in the Tarjih and Tajdid Assembly. This approach ensures a more comprehensive consideration of various perspectives and disciplines, which is essential for today's complex issues, such as bioethics or the environment. It also facilitates  

tajdid or continuous renewal.   

2. Qiyas (Analogy) and Illat (Underlying Cause): For new issues that are not in the text of the Qur'an or Sunnah , Muhammadiyah uses qiyas (analogy). This is the process of connecting a new case to a case that already has a law, based on  

the same underlying cause or illat .   

illat must be in the form of clear evidence or reason, or public interest , and consistent with maqasid. al-shari'ah (the objectives of Islamic law). Emphasis on  

law enables Muhammadiyah to produce dynamic and relevant decisions, even on issues such as bank interest.   

3. Istislahi (Public Welfare) and Sadd al-Zari'ah (Preventing Misfortune): This methodology is enriched with the principles of istislahi (consideration of public benefit) and sadd al-zari'ah (blocking the path to evil). The most prominent example is the prohibition of female circumcision by Muhammadiyah , which is based on its negative impact on women's health and welfare, in line with  

purpose al-shari'ah such as protection of life and descendants. This shows Muhammadiyah's proactive attitude in protecting society.   

4. Dynamic and Progressive Reasoning: The 'Prophetic School' is explicitly committed to "dynamic and progressive common sense" to "prosper the earth." This approach is in line with Satjipto Rahardjo's concept of "Progressive Law," which emphasizes that law exists for the welfare of humans, not for their own interests. It includes the idea of "social engineering," where law actively guides society toward desired ethical ideals.   

5. Reforming Classical Usul Fiqh: One of the boldest aspects of Muhammadiyah is the call to reform classical ushul fiqh. classical fiqh (principles of Islamic jurisprudence). Hamim Ilyas, Chairman of the Tarjih and Tajdid Council, argued that the traditional framework may no longer be relevant due to "incoherent definitions and sources of law". He encouraged Muhammadiyah to develop  

principle fiqh itself goes beyond mere ritualistic understanding , ensuring that the law reflects the values of mercy and the progress of civilization. This criticism also extends to Islamic banking practices which often use  

loopholes (legal loopholes) to avoid usury, instead of offering authentic systemic solutions .   

6. Maqasid al-Shari'ah as a Guide: The aims of Islamic law ( maqasid al-shari'ah ) is the fundamental framework that guides ijtihad Muhammadiyah . This includes the protection of religion, life, intellect, lineage, and property. By basing decisions on these lofty goals, Muhammadiyah ensures that their progressive interpretations remain true to the spirit of Islamic law, even if they deviate from traditional views (such as the prohibition of female circumcision).   

Aquinas' Prophetic Law and Natural Law : A Comparison

Interestingly, Muhammadiyah's concept of prophetic law has similarities with the religious naturalist school of Thomas Aquinas . Aquinas speaks of lex aeterna (God's eternal law) and lex divina ( divine law in the holy book) as the main source that directs human law. Muhammadiyah's prophetic law , based on the Qur'an and Hadith and emphasizing dynamic common sense to prosper the earth, shows parallels with this concept.   

Regarding whether the term "prophetic law" is a school of thought that must be used literally, it needs to be discussed further. However, substantively, the Basic Statutes and Bylaws (AD/ART) of Muhammadiyah clearly outline that this movement is based on the Al- Qur'an and As- Sunnah As -Shohihah as the basis of the movement. This confirms that the prophetic approach is the "chosen path" that guides  their collective ijtihad and all organizational activities, regardless of semantic debates.   

From Theory to Real Action

Muhammadiyah Prophetic School does not only stop at legal theory, but is manifested in real actions in society:

1. Kuntowijoyo's Prophetic Social Science: This framework, developed by Kuntowijoyo, greatly influenced Muhammadiyah's social mission . Inspired by QS. Ali Imran verse 110, ISP translates the Islamic mission into three pillars:   

- Humanization ( Amar Ma'ruf ): Humanizing humans, eliminating materialism, dependency, violence, and hatred. This is theocentric humanism , centered on God. KH. Ahmad Dahlan himself exemplified it through modern education and house-to-house preaching.   

- Liberation ( Nahi Munkar ): Freeing society from oppression, poverty, exploitation, and structural domination. The establishment of Muhammadiyah by Dahlan was a form of social resistance against colonialism.   

- Transcendence : Actualizing divine teachings and fostering awareness that the progress of civilization is measured by its relationship with God. A practical example is straightening the direction of the mosque's qibla by Dahlan.   

2. Extensive Social Welfare Initiatives: Muhammadiyah's identity as a social welfare movement is very strong, inspired by Surah Al- Ma'un which Ahmad Dahlan considered as a "letter of liberation" for the oppressed ( mustadh'afin ). This led to the formation of  

General Misery Helper (PKO) which provides health services, assistance for the poor, orphanages, and funeral arrangements. This initiative is an integral part of  

Charity Business Muhammadiyah , which functions as an instrument of da'wah and creates a true Islamic society. Muhammadiyah even showed ingenuity in raising funds, such as opening a restaurant during Ramadan for the PKO or issuing charity stamps approved by the colonial government.   

3. Economic Empowerment: Muhammadiyah is active in economic empowerment through the Economic Enterprise Charity which aims to support and empower its members, create jobs, and overcome poverty. They are also critical of Islamic banking practices that use  

hilah (legal loophole) to avoid usury, recommending " fiqh authentic for more systemic and Islamic banking.   

4. Environmental Conservation: Muhammadiyah has a strong commitment to environmental preservation, viewing it as a sacred mandate. The "Green Al Maun " program launched in 2010 emphasizes human responsibility as  

caliph (manager) of the earth. This expands the concept  good deeds in the realm of ecology, showing that protecting the environment is an integral part of religious obedience.

5. Engagement with Positive Law and National Policy: Muhammadiyah actively interacts with Indonesian positive law and national policies. They support the Unitary State of the Republic of Indonesia and recognize the importance of compliance with applicable laws. Their role includes creating, implementing, and supervising laws and regulations based on Islamic principles. In the fifth point of Muhammadiyah's Personality , it emphasizes an attitude of respect for law, statutes, and the legitimate foundation of the state. This shows that Muhammadiyah does not reject legal positivism, but rather aligns it with the prophetic spirit brought by the prophets from Adam to Muhammad SAW.   

Muhammadiyah also demonstrated its commitment to advocating for social justice issues related to government policies. For example, Muhammadiyah sharply criticized the determination of Pantai Indah Kapuk (PIK) 2 as a National Strategic Project (PSN). They considered this policy not to reflect the interests of the wider community, but rather to benefit elite housing areas , and was full of transactional political content . Muhammadiyah also highlighted the role of state officials who seemed to be corporate facilitators in this project, especially regarding land acquisition, and urged the formation of an independent team to evaluate the project comprehensively, including ecological, agrarian, and social aspects, as well as guarantees of fair compensation for affected residents. Muhammadiyah Youth even expressed their readiness to conduct an investigation regarding the polemic of the sea fence in the PIK 2 area.   

In addition, Muhammadiyah is also actively assisting residents of Wadas Village , Purworejo, who were affected by the andesite mining project for the Bener Dam. They criticized the project because it was considered problematic from a legal and human rights perspective from the planning stage to eviction, including the disinformation spread by " buzzers ". Through the fields of law, human rights, and wisdom, Muhammadiyah has been assisting residents since 2021, providing full support to victims of the socio-ecological crisis, including through the "Al- Maun" program. Goes to Village " which focuses on improving the economy of residents through the livestock sector, while also supporting their legal struggle in court.   

Muhammadiyah's role in advocating for social justice is strengthened by the existence of the Muhammadiyah Legal and Human Rights Council (MHH) . This council was established to bridge Islamic principles with legal and human rights aspects in the Indonesian context, and to promote a correct understanding of both in society. MHH focuses on protecting human rights and advocating for cases related to human rights and Islamic law, in collaboration with other institutions. They have an important role in helping the community understand the application of Islamic principles in law and human rights, and to voice Muhammadiyah's views on these issues. The main tasks of MHH include raising public awareness of human rights and democracy through education, as well as seeking public advocacy related to policies that touch on the interests of the people. MHH also seeks to equalize and harmonize the performance of Muhammadiyah Legal Aid Institutions in various regions to improve literacy and advocacy for people in need of assistance. Since its inception, Muhammadiyah through this council has instilled a spirit of justice and social welfare, seeking to build a legal system that protects individual rights and prevents social inequality.   

This critical and constructive attitude has been demonstrated by Muhammadiyah since the Dutch East Indies, Japan, the Old Order, the New Order, and the post-New Order era. Muhammadiyah has proven itself to be a balancing force that continues to encourage the creation of a healthy and democratic political climate in Indonesia.   

6. Promotion of Religious Tolerance: Muhammadiyah consistently promotes religious tolerance in Indonesia. This attitude is rooted in the understanding  monotheism that fosters a sense of "one God, one humanity". In fact, several Muhammadiyah higher education institutions are attended by many non-Muslims, especially in eastern Indonesia.   

Closing

The Muhammadiyah School of Law , or the 'Prophetic School', is a living proof of how Islamic thought can remain relevant and transformative in the modern world. Rooted in monotheism , worship , and good deeds, with the welfare of the people as its primary goal, this approach goes beyond mere textual interpretation

.

Through innovative ijtihad jama'i , the application of goal-oriented qiyas and illat , and the use of istislahi and sadd al-zari'ah, Muhammadiyah has built a legal system that is responsive to contemporary challenges. Emphasis on maqasid Al-Shari'ah ensures that every legal decision is not only valid according to sharia, but also ethical and socially beneficial.

Sociologically, the Prophetic School is manifested through Kuntowijoyo's Prophetic Social Science , which translates legal principles into real actions of humanization, liberation, and transcendence . This is clearly seen in Amal Usaha Muhammadiyah's broad reach, from social welfare to environmental conservation. Proactive engagement with Indonesian positive law and commitment to religious tolerance further strengthen Muhammadiyah's role as a constructive and progressive force in society.

In short, Madzhab Muhammadiyah is a model of jurisprudence that not only interprets the law, but also actively shapes society towards the ideals of justice, welfare, and comprehensive humanity. This is a faith that does not only dwell in the mosque, but takes to the streets, building schools, hospitals, and caring for the earth, for the advancement of civilization.

In short, the Prophetic Law School adopted by Muhammadiyah is a model of legal interpretation that does not merely interpret the law but also actively helps society achieve the ideals of justice, welfare, and comprehensive humanity. This is a faith that does not only dwell in the mosque, but takes to the streets, builds schools, hospitals, and cares for the earth, for the advancement of civilization.

*) Abdul Hamim Jauzie; Lawyer, Alumni of Master of Law at the Faculty of Law, Muhammadiyah University of Jakarta | Email; abdulhamimjauzie@gmail.com

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