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Al-Munir, the reform at explaining the Quran practically to a encouraged ulama to involve themselves It should also be added that apart from had studied these tools and facilities Mepsi magazine No.3
magazine for youths in wide audience of readers, wider than that in all attempts to create the conditions the two articles discussed above, al- together with Abduh and Rida’s other issued on May 20, 1935.
West Sumatra which which could be reached in the medieval the Muslims needed to advance in the Imam’s edition of May 1907 published reformist ideas. One of these modern Mepsi (abbreviated from
continued the role and period of tafsir the products of which contemporaneous world. For al-Imam, the Malay translation of an article of the aspects was the use of magazines and Madjlis Ekonomi PSII/the
the spirit of al-Imam, were mostly discussed in pesantrens. the clerical role that traditionally centered Egyptian nationalist Mustafa Kamil, al- newspapers in the Islamic reformist Economic Assembly of
which was published in on Islamic education “must be expanded shams al-mushriqa, entitled “Matahari movement. The printing press, which the the PSII) was an internal
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Singapore in 1911. Besides tafsir, al-Imam also published to include all efforts dealing with worldly Memancar” (lit. Shining Sun). Also, in Muslim community had initially rejected magazine of the PSII
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articles on other subjects, for instance
Source: National Library a translated version of a work titled affairs, in order that they may offer their the special column on fatwa (question & because it was seen as using a secular that not only discussed
of Indonesia. “Ilmu dan Ulama” (lit. knowledge and benefits for wider society.” 13 answer) the editor of al-Imam cited many means to spread the sacred teachings of the finances of the
the knowers) by the Egyptian cleric, As in the case of tafsir, through “Ilmu quotations from al-Manar. To mention Islam, had become an inseparable part organization, but also
economic problems in
Sheikh Muhammad bin Ibrahim al- dan Ulama” al-Imam underlined that just one example, al-Imam followed al- of the reform movement in the Muslim society.
Ahmadi. This article was published in the transfer of religious knowledge Manar in its response to a fatwa request world. Just like for Muslims in South
and Central Asia, printing machines had
al-Imam, July edition 1908. Similarly to was the main factor in supporting the (istifta) about the Sufi Naqsabandiyah turned into one of the main elements in Source: National Library
Abduh’s Quranic interpretation, al-Imam advancement of the Muslims. Expanding brotherhood in which al-Imam asserted: the growth of Islamic reformism. 18 of Indonesia.
mentioned the source of the article as knowledge was one of al-Imam’s “as explained by our colleague, al-Manar
follow: main concerns. In the editorial of its magazine in Egypt, the practices of a Al-Imam created the space for
Muslim brotherhood must be based on
This article (Ilmu dan Ulama) is a first edition, al-Imam underlined the the sharia.” Al-Imam then underlined that the growth of Islamic print culture
in Southeast Asia. It initiated the
translation of the work by Sheikh importance of knowledge, as “a weapon “there is no doubt about al-Manar’s legal emergence of a new face of Islam and
Muhammad bin Ibrahim al-Ahmadi, to attain victory in the battle field of life; explanation in this matter.” 17 of the Muslim “reformists” leaders and
a leading Egyptian cleric at al-Azhar. it is the connecting factor that leads simultaneously also identified a new
We publish this article in al-Imam in many people to their glorious goal and Introducing Printed Culture and style of leadership different from that
installments so that the readers of al- supremacy. At the same time, al- Modernity of the traditional ulamas in Javanese
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Imam may know the nature, position, Imam pointed out backwardness of the The examples presented above show pesantrens and Malay suraus and in
and endeavors of this religious Muslims in Southeast Asia because of that al-Imam played an important role in the use of their books. Because of the
scholar. 12 their laziness in acquiring knowledge. It connecting Cairo reformism and Muslims formation of a Southeast Asian modern
As appears from its title, “Ilmu dan was in this context that the publication in Southeast Asia. Thaher Djalaluddin social order, the traditional ulamas
Ulama’” discusses the essence of of al-Imam’s “Ilmu dan Ulama” gained was responsible for this connection. were no longer considered as the sole
the ulamas as sources of religious its socio-religious significance. It was Moreover, al-Imam also initiated the authorities in religious matters and
authority in the Islamic tradition. Apart one of al-Imam’s reform strategies in emergence of a new kind of Islamic who, up to then, had monopolized the
from illustrating the traditional roles of Southeast Asia, and, as in the case of intellectual tradition by starting to use formulation of Islamic thought. New
ulama in teaching religious subjects its publications on tafsir, al-Imam took a modern tools and facilities. The Jawi- Muslim leaders, the writers of magazine
to Muslims, al-Imam also strongly scholar from Cairo as its source. Makkah community in Cairo like Thaher and newspaper articles, began to

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