Traditionally, activism has been understood as a response to injustice and as an effort to advocate for marginalized communities, often through demonstrations or even empowerment. However, in recent years, there has been a subtle shift within the Muhammadiyah Student Association. The organization has begun to show growing interest in what might be called “language activism,” particularly through the establishment of Bidang PBPA. This division was created with the aim of strengthening the intellectual capacity of its members through academic development, language mastery, and broader access to education.This development reflects IMM’s awareness of an increasingly interconnected world.
As globalization continues to bring societies closer together, proficiency in English has become more essential than ever. In this context, IMM appears to recognize the importance of positioning Muhammadiyah students and intellectuals on the global stage by equipping them with the ability to participate in and contribute to global knowledge production through mastery of English as an international language.
Language Activism and Islam
For IMM, language activism can be grounded within Islamic values rather than detached from them. One important foundation comes from the Qur’anic concept of lita’arafu. Allah Subhanahu wa Ta’ala says in the Qur’an: “We created you into nations and tribes so that you may know one another” (Al-Hujurat:13). The concept of lita’arafu emphasizes mutual understanding, dialogue, and human connection across differences. Language becomes a bridge that allows people from different cultures, nations, and experiences to communicate with one another. In this sense, learning English (or basically any language) is not an act of surrender to another civilization, but an effort to strengthen global engagement.
Furthermore, in Qur’an Surah Ar-Rum verse 22, it is stated: “And among His signs is the creation of the heavens and the earth and the diversity of your languages and colors.” This verse highlights that the diversity of languages in the world is part of Allah’s greatness. Therefore, learning different languages can be understood as a way of appreciating His creation while also fostering greater understanding among humanity.
Beyond that, language learning can also be seen as part of Islamic intellectual responsibility. This idea is not new. The Mufti of Federal Territory Malaysia has explained that acquiring knowledge beyond religious studies may fall under fardhu kifayah, particularly when it benefits society and the Muslim community. In this context, learning English is not merely an intellectual pursuit, but can also be understood as a religious responsibility, as it enables Muslims to access knowledge, engage in global discourse, and contribute more to society.
Many may not realize, but, for centuries, Muslims have been encouraged not to isolate themselves from the world, but to engage with it ethically. This can be seen in the story of how the Prophet Muhammad instructed Zaid bin Tsabit to learn Hebrew and Syriac in order to communicate and correspond with other communities. This example demonstrates that learning languages is not merely a practical skill, but also part of the prophetic tradition in expanding dakwah and fostering mutual understanding across cultures.
A Postcolonial Approach to Language
Nevertheless, criticism toward English cannot be ignored. Many argue that English is “the language of the oppressor,” tied historically to colonialism, imperialism, and cultural domination. This concern is valid. Colonial powers often imposed their languages to control knowledge and marginalize local identities.However, postcolonial thinkers remind us that former colonized societies can also reclaim and repurpose the language of power. English does not inherently belong to the West alone, it can become a tool for resistance. For IMM students, this means English can be used to articulate Islamic and less colonial centrist knowledge perspectives globally, challenge stereotypes about Islam or the global south, and as mentioned before, participate in global intellectual discourse. In this sense, mastering English can become an anti colonial act by refusing exclusion from global knowledge systems.
IMM with its language activism challenges narrow understandings of what activism looks like. Activism is not only demonstrations in the streets, it can also be the effort to democratize knowledge by understanding the ‘international language’. For IMM, this new direction does not abandon its activist roots. Instead, it extends them into contemporary realities where language and knowledge are central forms of power.Grounded in the Qur’anic principle of lita‘arafu, informed by postcolonial consciousness, and rooted in the preservation of local knowledge, language activism emerges as a vital form of resistance. More than a cultural effort, it can be reclaimed as a transformative tool for liberation, which reflects the spirit of IMM’s dakwah pembebasan (liberation oriented Islamic advocacy).