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reemphasized these goals in response than blindly replicate Islamic doctrines. 29 discussed in al-Munir based on Rashid relation between triggering certain body The booth of the
to the increasing number of people Like al-Imam, references to al-Manar Rida’s answer in al-Manar. In an edition parts and the character or nature of publisher Mizan in
who were against its publication, that are also found in al-Munir. One of the of the same year (no. 17, 1911), al-Munir certain people as well as their future life. 2014 at the Indonesia
was “to gain the essential religious best examples is the one about a fatwa issued a fatwa with the same substance Therefore, like the dress issue, al-Munir International Book Fair.
knowledge and to constitute the true on ways of dress. This legal decree is as that of al-Manar, stating that Islam referred to al-Manar as its source for This event was first held
sharia of the Prophet Muhammad by important because it proves that there does not prescribe specific ways of issuing a fatwa and this clearly indicates in 2006 in Jakarta.
way of supporting to revive the Prophet’s was a transmission of fatwas from al- dress, except for ihram ritual during its active participation in disseminating Source: Directorate of
tradition and to condemn heresy found Manar to al-Munir, but also because the hajj or the umrah. Moreover, even Islamic reformism into West Sumatra and History and Cultural
within the practices of the Muslims’ it indicates that a dialogue took place if they did not wear that particular attire the Netherlands Indies in general. Values, Ministry of
worship”. Al-Munir explained that its between the two magazines as long as during ihram, they would still not be Education and Culture
goal was to ensure that Islamic worship there had been requests for fatwas to considered unbelievers. In this example, The evidence of the disseminating of of the Republic of
would be performed on the basis of the al-Manar. 30 al-Munir, like al-Imam adopted al-Manar Islam from al-Manar to al-Munir and al- Indonesia.
main sources of Islamic teachings: the in Cairo as the basis for its fatwas on Imam clearly indicates the crucial role of
Quran, the Prophetic tradition, and the In 1911 Al-Manar (14) published the these disputed religious matters in West publications in transmitting Islamic reform
traditions of the Prophet’s companions. questions posed by Abdullah Ahmad, the Sumatra. Abdullah Ahmad acknowledged in the regions mentioned above. These
These three were the basic foundations editor of al-Munir, who requested fatwas that the fatwas of “the Egyptian scholars magazines provided effective channels
in solving religious disputes and on various disputed matters, two of [...] and their magazine” were the sources for Cairo-based Islamic reformism which
discrepancies. 28 which about Islamic ways of dress. He for the fatwas in al-Munir. had important consequences for the
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asked whether it was legal for Muslims Muslims of the then Netherlands Indies.
Like al-Imam, al-Munir focused on the Al-Munir’s use of al-Manar is also evident These magazines also supported the
religious problems the Southeast Asian to wear European dress, like a hat and a in another fatwa on propelling some body growth of new Muslims, the reformists,
Muslims might face. The magazine also tie, or whether they should be expelled parts as an indication on something that and supplied a strong ideological basis
participated in portraying Islam in a way from Islam when they did. He asked this might happen in the future of one’s life.
that suited modern society and supported because a local alim in West Sumatra This question was posed by Mahmud for the Islamic reform movement and by
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progress. Consequently, traditional had issued a legal opinion saying that bin Sheikh Muhammad Idris from so doing contributed to their increasing
wearing European dress was forbidden
impacts within the Indonesian Muslim
religious practices were considered to Tilatang, Bukit Tinggi, West Sumatera. th 34
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have polluted Islam because of their pre- based on the Prophetic hadith that says The answer was given in the next community in the early 20 century. As
Islamic local customs. Al-Munir stressed “whoever imitates a group of people, he issue (al-Munir 3, No. 13, 1913), which a result, Islamic reform ideas started to
that religious beliefs and practices should or she would be part of them.” Abdullah quoted various statements published in become a main discourse in society.
be cleansed from impurities. For that Ahmad inquired about the essential truth al-Manar. The editor wrote, “Al-Munir’s Books as Reform Movement
reason that Muslims were urged to return of this Prophetic saying and what was priority is to give the same answer as
to the Quran and Hadith and they had meant by “imitation” (tasyabbuh). al-Manar had published on the same With the appearance of al-Imam in
to resort to legal exercises in order to Abdullah Ahmad based his fatwa on a issue”. Again, by following al-Manar, Singapore (1905-1909), and al-Munir
understand these holy sources rather similar issue of apparel that had been the magazine stated that there was no in Padang (1911-1916) the Islamic
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