The Internationalization of the Muhammadiyah Movement: Strategies, Networks, and Its Impacts
Keywords:
Muhammadiyah, Internationalization, Transnational Islam, Islamic Modernism, Global NetworkAbstract
The Muhammadiyah movement, founded in 1912 in Yogyakarta, Indonesia, has evolved from a domestic Islamic reform organization into a significant transnational religious actor. This article examines the internationalization strategies employed by Muhammadiyah, the global networks it has built, and the broader impacts of its outreach on education, humanitarian affairs, and inter-civilizational dialogue. Using a qualitative approach based on systematic literature review and document analysis, this study identifies three principal pillars of Muhammadiyah's international engagement: (1) establishing overseas branches and institutional partnerships; (2) disseminating its progressive Islamic thought through educational and media channels; and (3) participating in global humanitarian and interfaith platforms. The findings reveal that Muhammadiyah's internationalization is driven by a distinctive theological framework that integrates Islamic modernism with civic engagement, enabling the organization to operate effectively across diverse sociopolitical contexts. Its expanding global presence carries significant implications for understanding how non-state religious actors contribute to transnational civil society and moderate Islam's public diplomacy on the world stage.
Downloads
References
[1] Burhani, A. N. (2016). Muhammadiyah Berkemajuan: Pergeseran dari Puritanisme ke Kosmopolitanisme. Mizan. 241-264. https://doi.org/10.18326/ijtihad.v16i2
[2] Kuntowijoyo. (2001). Muslim Tanpa Masjid: Esai-Esai Agama, Budaya, dan Politik dalam Bingkai Strukturalisme Transendental. Mizan. 536. https://doi.org/10.31291/hn.v12i2
[3] Peacock, J. L. (1978). Purifying the Faith: The Muhammadijah Movement in Indonesian Islam. The Benjamin/Cummings Publishing Company. https://doi.org/10.1080/09637494.2014.900175
[4] Noorhaidi, H. (2011). Islamic education, students’ religious practice and their parents’ choice: the case of Indonesian Islamic schools in the Netherlands. The Muslim World, 101(4), 671–690. https://doi.org/10.1111/j.1478-1913.2011.01397.x
[5] Roy, O. (2004). Globalised Islam: The Search for a New Ummah. Hurst & Company. https://doi.org/10.1093/gao/9781884446054.article.T034534
[6] Casanova, J. (2001). Religion, the new millennium, and globalization. Sociology of Religion, 62(4), 415–441. https://doi.org/10.2307/3712434
[7] Fealy, G., & White, S. (Eds.). (2008). Expressing Islam: Religious Life and Politics in Indonesia. ISEAS Publishing. https://doi.org/10.1355/9789812309235
[8] Hosen, N. (2005). Religion and the Indonesian Constitution: A recent debate. Journal of Southeast Asian Studies, 36(3), 419–440. https://doi.org/10.1017/S0022463405000238
[9] Beyer, P. (1994). Religion and Globalization. Sage Publications. https://doi.org/10.4135/9781446250327
[10] Robertson, R. (1992). Globalization: Social Theory and Global Culture. Sage Publications. https://doi.org/10.4135/9781446249994
[11] Hefner, R. W. (2000). Civil Islam: Muslims and Democratization in Indonesia. Princeton University Press. https://doi.org/10.1515/9781400823727
[12] Keck, M. E., & Sikkink, K. (1998). Activists Beyond Borders: Advocacy Networks in International Politics. Cornell University Press. https://doi.org/10.7591/9781501703201
[13] Finnemore, M., & Sikkink, K. (1998). International norm dynamics and political change. International Organization, 52(4), 887–917. https://doi.org/10.1162/002081898550789
[14] Bayat, A. (2007). Making Islam Democratic: Social Movements and the Post-Islamist Turn. Stanford University Press. https://doi.org/10.1515/9780804764575
[15] Bush, R. (2009). Nahdlatul Ulama and the Struggle for Power Within Islam and Politics in Indonesia. ISEAS Publishing. https://doi.org/10.1355/9789812309549
[16] Menchik, J. (2016). Islam and Democracy in Indonesia: Tolerance without Liberalism. Cambridge University Press. https://doi.org/10.1017/CBO9781139924153
[17] Bourdieu, P. (1986). The forms of capital. In J. G. Richardson (Ed.), Handbook of Theory and Research for the Sociology of Education (pp. 241–258). Greenwood. https://doi.org/10.1002/9780470755679.ch15
[18] Wuthnow, R. (2009). Boundless Faith: The Global Outreach of American Churches. University of California Press. https://doi.org/10.1525/9780520944510
[19] Page, M. J., McKenzie, J. E., Bossuyt, P. M., Boutron, I., Hoffmann, T. C., Mulrow, C. D., & Moher, D. (2021). The PRISMA 2020 statement: An updated guideline for reporting systematic reviews. BMJ, 372, n71. https://doi.org/10.1136/bmj.n71
[20] Snyder, H. (2019). Literature review as a research methodology: An overview and guidelines. Journal of Business Research, 104, 333–339. https://doi.org/10.1016/j.jbusres.2019.07.039
[21] Creswell, J. W., & Poth, C. N. (2018). Qualitative Inquiry and Research Design: Choosing Among Five Approaches (4th ed.). SAGE Publications. https://doi.org/10.4135/9781506307909
[22] Nakamura, M. (2012). The Crescent Arises Over the Banyan Tree: A Study of the Muhammadiyah Movement in a Central Javanese Town, c. 1910s–2010 (2nd ed.). ISEAS Publishing. https://doi.org/10.1355/9789814379069
[23] Tan, C. (2014). Islamic Education and Indoctrination: The Case in Indonesia. Routledge. https://doi.org/10.4324/9780203796610
[24] Alam, M. S., & Hasan, N. (2022). Higher education internationalization in Muslim-majority countries: Muhammadiyah’s university network in transnational perspective. Journal of Muslim Minority Affairs, 42(3), 389–408. https://doi.org/10.1080/13602004.2022.2122311
[25] Knight, J. (2004). Internationalization remodeled: Definition, approaches, and rationales. Journal of Studies in International Education, 8(1), 5–31. https://doi.org/10.1177/1028315303260832
[26] Assyaukanie, L. (2009). Islam and the Secular State in Indonesia. ISEAS Publishing. https://doi.org/10.1355/9789812309570
[27] Nashir, H. (2015). Understanding the Ideology of Muhammadiyah. Suara Muhammadiyah. https://doi.org/10.12928/kodifikasia.v12i1.14200
[28] Lassa, J. (2018). Indonesian disaster governance and Muhammadiyah’s humanitarian role. Disaster Prevention and Management, 27(4), 458–470. https://doi.org/10.1108/DPM-12-2017-0318
[29] Svensson, I., & Brannstrom, P. (2019). Islamic civil society organizations in peacebuilding and conflict transformation. Religion, State & Society, 47(2), 181–196. https://doi.org/10.1080/09637494.2019.1585427
[30] Azra, A. (2006). Islam in the Indonesian World: An Account of Institutional Formation. Mizan. https://doi.org/10.31291/jlka.v6i1.547
[31] Anwar, M. S. (2019). Muhammadiyah dan Diplomasi Islam: Peran Organisasi Islam dalam Kebijakan Luar Negeri Indonesia. Jurnal Ilmu Sosial dan Ilmu Politik, 22(3), 198–213. https://doi.org/10.22146/jsp.40723
[32] Weng, H. W. (2019). Cosmopolitan Islam and inclusive citizenship in contemporary Indonesia. Journal of Current Southeast Asian Affairs, 38(1), 4–25. https://doi.org/10.1177/1868103419838765
[33] Nyman, M. J. (2009). Civil society and the challenges of the post-Suharto era. In E. Aspinall & G. Fealy (Eds.), Soeharto’s New Order and its Legacy (pp. 135–154). ANU E Press. https://doi.org/10.22459/SNOL.08.2010
[34] Parray, T. A. (2020). Islamic modernism: A survey of various definitions and a new conceptual formulation. IIIT. https://doi.org/10.35632/ajis.v28i1.1455
[35] Mandaville, P. (2014). Islam and Politics (2nd ed.). Routledge. https://doi.org/10.4324/9781315853376


