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scholar and cousin of Sheikh Ahmad Javanism figures did not hesitate to Muhammad’s Army) in Surabaya, which itself is a belief of Javanism. They also
Khatib al-Minangkabawi, i.e. Sheikh attack Islam through various means. subsequently created branches in other believed that people could become rich
Tahir Djalaluddin who had studied in At the time, Surakarta was the “center” cities. In Surakarta, the Kangjeng Prophet by seeking the advice of a pesugihan
Mecca and then in Cairo for a long time. of Javanism. For example, in early Muhammad’s Army was declared in (enrichment) shaman and by meeting
In Mecca, Sheikh Ahmad Khatib was a 1918, the newspaper Djawi Hisworo in Tirnonadi attended by thousands of all the requirements he recommended.
great Muslim scholar of Minangkabau Surakarta published an article written Sarekat Islam members, officials of The Muhammadiyah met this challenge
origin and he was the most important by Djojodikoro about the Kejawen notion the Dutch colonial government and the by demonstrating that fortune was not
teacher for those who sought knowledge of God. The manager of the newspaper, Palace, as well as the regional leaders the result of an enrichment fetish, but
coming from Indonesia and Southeast Martodharsono, was actually a prominent of both the local Sarekat Islam and the rather that it was determined by God’s
Asia at the Haram Mosque. Moreover, member of the Sarekat Islam. However, Central Sarekat Islam. Although the will and the result of one’s obedience to
because of his famous piety, he was also many Sarekat Islam activists, especially organization was named an army, it was Allah. In Suara Muhammadiyah (Voice
appointed the Haram Mosque’s Great in the Central Sarekat Islam (CSI) not clearly organized, and its inception of Muhammadiyah) no. 2, year 1, 1915,
Imam of the Shafi’i School. The writings leadership in Surabaya, condemned had merely been inspired by the Sarekat K.H. Ahmad Dahlan explained the merits
in al-Imam were strongly influenced by the editor because Djojodikoro’s Islam, to make it more spirited (Widyastuti, of salat sunnah (not obligatory prayers).
Muhammad Abduh and Rashid Rida article contained elements of “SARA” 2005). Although many people suggested It said that “fortune”(Javanese: begja,
and the magazine could be seen as the [abbreviated form of Suku (ethnicity), that the editor and the author of the article rahayu) dependedsolely on God’s will
mouthpiece al-Manarin Southeast Asia in Agama (religion), Ras (human race), and should be brought to trial, in the end this and performing preferable prayers was
general. The publication of this magazine Antar Golongan (social groups) transl.] did not happen. According to Kuntowijoyo a way to obtain it. This means that one’s
was sponsored by the Arab community and insulted the Prophet Muhammad. (2000), Martodharsono had showed a fortune was not the result of begging
that had a special relationships with its The article said that the Prophet letter of support from K.H. Ahmad Dahlan at sacred tombs or keeping tuyuls.”
colleagues in Indonesia (Shihab, 1998: 133). Muhammad received the revelations in and a trial was considered unnecessary, (Kuntowijoyo, 2000: xv)
an ecstatic state. because both parties, the editor and the
Another challenge the reform movement Another challenge of reformism was
had to face, especially in Java was After it was spread in the newspaper of author of the article, were Muslims so it traditionalism, which was irreconcilable
Javanism, an ideology rooted in the Central Sarekat Islam, the Oetoesan could not be considered insulting other with the teachings of reformed Islam.
traditional Javanese beliefs partly Hindia (the Indian Envoy) published in religions. This indicates that in facing There used to be the habit to venerate
mixed with Islam and Kebatinan (local Surabaya, Muslims reacted very harshly Javanism, reformers showed a tolerant religious teachers (‘ulama) and they were
Javanese mysticism). Most Javanism to the article. Apparently, the Sarekat attitude as they did not oppose it frontally. considered to possess spiritual merit
notions were contrary the both orthodox Islam exploited this event to inspire many The superstitions of the Javanism so that their prayers were more often
and reformist teachings of Islam although local Sarekat Islam members who had followers believed, for example, that granted than those of ordinary Muslims.
the advocates of Javanism were also started to be sluggish over the previous people can be blessed with fortune or As a result, these ‘ulama became
Muslims. Because the reformers brought two years and it founded an organization relieved from total disaster by making mediators between students and God
the stream of thoughts that conflicted with the provocative name, “Tentara certain offerings at specific sacred and because of this they were highly
with the notions of Javanism, leading Kangjeng Nabi Muhammad” (Prophet places. Keramatan (sanctification) respected in Muslim society. This kind

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