DEPOK — This article stems from reflections on research conducted by the Center for the Study of Islam and Society (PPIM) at UIN Syarif Hidayatullah Jakarta between 2001 and 2006 concerning religiosity in Indonesia.

The study used two main indicators, prayer and fasting, to measure the level of piety among Indonesian Muslims.

The results showed that around 70-73% of Indonesian Muslims regularly perform the five daily prayers, while 91-93% observe the Ramadan fast.

These figures indicate a very high level of ritual piety, which is also evident in the crowded mosques and the vibrant religious activities during Ramadan.

However, a fundamental question arises: if the level of piety among Indonesian Muslims is so high, why does the corruption perception index remain low?

With a score of around 34 and ranked 109th in the world, Indonesia still faces serious issues regarding public integrity.

Why is it that ritual piety is not directly proportional to moral quality in social and institutional life?

Deep Faith, Yet Widening Social Problems

In this context, the study “How Islamic is Islamic Countries?” by Hossein Askari and Scheherazade Rahman (2010) becomes relevant.

They developed the Islamicity Index to measure the extent to which countries, both Muslim-majority and non-Muslim, implement Islamic values in aspects of social justice, human rights, governance, poverty alleviation, and corruption control.

What is measured is not religious symbols, but the implementation of ethical values derived from the Qur’an and Hadith.

The results were surprising.

Countries like New Zealand and Luxembourg actually occupy higher positions compared to Muslim-majority countries.

This phenomenon is termed the Islamic Paradox: Islamic values are found in the practices of non-Muslim countries, while Muslim countries often fail to realize them in their social and political systems.

In fact, in many Muslim countries, religion is more often used as an instrument of power rather than as a foundation for public ethics.

These findings lead to one important conclusion: the main problem of the Muslim community is not a lack of ritual piety, but the weak institutionalization of religious values in social life.

Piety largely stops at the personal level, and has not yet transformed into social piety.

Tauhid: From Ritual to Social Transformation

Reflecting on these two studies, it is clear that Muslims perform very well in the ritual aspect.

Mosques continue to be built, the hajj pilgrimage is always overcrowded, and religious study groups are proliferating in various places, even in Muslim-minority countries.

However, the question is: why has this vast spiritual energy not been fully converted into a force for social transformation?

Muhammad Abduh once made a sharp reflection: “I went to the West and saw Islam, but no Muslims; I returned to the East and saw Muslims, but no Islam.”

This statement contains a profound critique that Islamic values are often present in Western social practices, while in the Muslim world, Islam is more dominant in symbols and rituals.

Abduh emphasized the importance of rationality and science as the foundation for progress.

This view inspired Kyai Ahmad Dahlan and became the basis for the Muhammadiyah movement.

In this perspective, religion is not enough to be understood textually or atomistically, but must be read as a complete value system.

Fazlur Rahman, in The Major Themes of the Qur’an, asserts that the Qur’an is a cohesive and functional guide for human life.

He criticizes partial approaches to interpretation (tafsir) and emphasizes the importance of a unified worldview to build a just and moral society.

The core of this view is tauhid, a principle of unity that is not only theological but also social.

Tauhid has two dimensions: vertical and horizontal.

Vertically, tauhid means total recognition of the One God. In the words of Nurcholish Madjid, tauhid also means desacralization of all forms of “small gods”—power, material wealth, or humans.

Horizontally, tauhid gives birth to the principle of human equality.

If only God is absolute, then no human has the right to oppress another human.

In the Muhammadiyah tradition, this dimension is clearly evident.

There is no cult of individuality, because all humans are seen as equal.

Tolerance for differences becomes a logical consequence of this inclusive understanding of tauhid.

Kyai Ahmad Dahlan emphasized this through the theology of al-Ma’un.

Tauhid must be manifested in concrete actions: helping the poor, developing education, providing healthcare services, and fighting for social justice.

Religion should not stop at ritual, but must be present as a solution for humanitarian problems. In the current context, the idea of progress becomes very important.

The world is changing rapidly, and religion must be able to adapt without losing its fundamental values.

Progress is not merely an option, but a necessity. Without renewal, religion risks losing its relevance.

Furthermore, progress also requires trust in science and technology.

The history of civilization shows that progress has always been supported by science.

Classical Islamic civilization itself reached its peak because of its mastery of science.

Another aspect that is no less important is entrepreneurship.

From the beginning, Muhammadiyah developed in trade centers such as Bukittinggi, Pekalongan, and Surakarta.

This tradition needs to be revived. The Prophet Muhammad himself was a merchant.

Economic welfare is not just a material necessity, but also the foundation for social and religious stability.

Towards a Progressive Muhammadiyah

As a movement that from the outset positioned progress as its main orientation, Muhammadiyah’s religiosity does not stop at the ritual dimension, but moves towards rationality, mastery of science, and strengthening the community’s economic base.

In this framework, faith is not separated from reason, and worship is not separated from concrete social work.

The extensive network of Muhammadiyah universities, now widespread, is a strategic asset to drive this transformation.

Some have developed into strong institutions, but the challenges ahead demand more targeted and measurable leaps.

Focusing on leading fields such as STEM (Science, Technology, Engineering, and Mathematics) and entrepreneurship is a necessity.

In the midst of global competition based on innovation, mastery of science and technology is no longer an optional addition, but the main foundation for civilizational progress.

Muhammadiyah and ‘Aisyiyah universities need to be encouraged not only to become centers of knowledge transmission, but also centers of innovation production relevant to the needs of society.

This is where the role of research, business incubation, and collaboration with industry becomes crucial so that knowledge does not stop as discourse, but transforms into real solutions.

In this perspective, tauhid is not merely a theological doctrine, but a civilizational project that demands the integration of faith, knowledge, and deeds.

Piety is no longer sufficiently measured by the intensity of worship, but by the extent to which it brings about social justice, economic welfare, and collective progress.

Muhammadiyah has a strong legacy for that, but legacy alone is not enough without continuous renewal.

The question is, is Muhammadiyah ready to step out of its comfort zone as a large organization, and truly become the main driver of a civilization that connects spirituality with real-world progress?

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Rector, Universitas Islam Internasional Indonesia

This article has been previously published here https://disway.id/read/933085/bertauhid-vertikal-dan-horizontal-ala-muhammadiyah