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of tradition prevailed within the Muslim teachings. With his tabligha ctivity, K.H. At the time, the chairman of Jong tried to distance themselves from
community, especially in the pesantren Ahmad Dahlan went against the habits of Java, Samsul Rijal, proposed during a two orientations: old-fashioned and
milieu which was the only Islamic the people who venerated Muslim clerics. congress of the organization to make an stagnant Islam, and the admirers of
education institution at the beginning of He showed that clerics were just ordinary Islamic course program for Javanese Western civilization, which was secular
the 20 century. At the time no teacher human being and the reform movement youth in Surakarta, but the congress and only saw religion as an individual
th
would go to visit his students as that meant to abolish the clerical monopoly on rejected his proposal. When Samsul phenomenon.
would be seen as degrading his clerical religion. (Kuntowijoyo, 2000: xiv-xv). Thus, Rijal consulted Agus Salim, the latter The reform movement led the
status. Girls also did not get religious the challenges posed by traditionalism suggested him to establish his own Indonesian Muslim community to split
instruction except from their parents should be faced by prioritizing amar organization for Muslim youth. Rijal into modernists and traditionalists.
at home. At the time, no girls went to ma’ruf (commanding goodness) by then founded the Jong Islamieten Bond Modernists were those who supported
boarding schools to study religion. offering good examples and not by nahy (JIB- Young Islamic Association) and he the reform movement, characterized by

Facing this condition, K.H. Ahmad Dahlan munkar (forbidding evil) that causes appointed Agus Salim as advisor of this thinking independently, being inclusive,
gave a tabli gh (admonitory warning). At discord within community. organization. During its first congress, and most crucially, they selectively
that time, tabligh were not used in Islamic After Haji Agus Salim had joined Salim saw that a curtain (hijab) made of accepted Western modernism.
propaganda. Ahmad Dahlan was an ‘alim the Sarekat Islam (SI), he always an unfolded fabric separated the men Traditionalists were those who accepted
who taught about Islam in his mosque accompanied its chairman H.O.S. from the women and he ordered the the teachings of orthodoxy, were closer
and he delivered Friday sermons in the Tjokroaminoto wherever he went. Salim curtain to be pulled down. to the source of Islam, the Haramain
Grand Mosque of Yogyakarta and thus he was amazed by the way the people due to their intense relationship with
occupied an exalted position in the Muslim cheered the chairman’s arrival when The Implications of the area since the beginning of the
community. Yet, he did not act out his ever he visited an area. Thousands Modernization last century, and they were also close
role as a privileged figure. Even though of people greeted him by bowing and It was mentioned that within the Muslim to local traditions. Both groups in fact
he was an ‘alim, Ahmad Dahlan executed kissing his feet. “Seeing this, Salim told societies of the Western colonies a sort shared an orientation to the teachings
his tabligh to convey his teachings on Tjokroaminoto that allowing himself to be of secularization process took place of orthodoxy; however, the modernists
Islam by visiting his students, something venerated like that might be dangerous. because of the influence of Western were also selectively oriented to
that was still taboo at the time. Doing so, Responding to Salim’s critical remark, education both for those who studied Western modernism, where as the
he changed the public perception that Tjokroaminto did not get angry his in their homeland and those who were traditionalists did not reject traditionalism.
Muslim clerics occupied high positions relation with Salim became even more sent overseas to study in Western The modernist group organized itself
and that they possessed spiritual intimate. Its parked a deal between the countries. The reformer group of Islam, in the Muhammadiyah, Persis, and
advantages unattainable to ordinary like the Western reformists, was open al-Irsyad while the traditionalist group
people and therefore they thought that two to help each other.”(Tempo, August to accommodation and assimilation. reacted by establishing the Nahdlatul
visiting students was too much below 12 to 18, 2013: 52) They wanted to produce a new synthesis Ulama. For several decades, from
them. Dahlan went to various places while The Indonesian Muslim community also between Islam and modern sciences the 1930s until the 1960s, there were
he traded batik and to deliver his religious remembered Agus Salim’s conduct. and technology. So, the reformers conflicts between the two groups which,

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