Page 281 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

Asia in general had enabled the expanding and reformist teachings of Islam although many local Sarekat Islam members tolerant attitude as they did not oppose
influence of Islamic reform ideas. The most the advocates of Javanism were also who had started to be sluggish over it frontally.
important example was al-Imam (1906- Muslims. Because the reformers brought the previous two years and it founded The superstitions of the Javanism
1908), a magazine published in Singapore. the stream of thoughts that conflicted an organization with the provocative followers believed, for example, that
The magazine’s editor was renowned with the notions of Javanism, leading name, “Tentara Kangjeng Nabi people can be blessed with fortune or
Minangkabau scholar and cousin of Sheikh Javanism figures did not hesitate to Muhammad” (Prophet Muhammad’d
Ahmad Khatib al-Minangkabawi, i.e. attack Islam through various means. Army) in Surabaya, which subsequently relieved from total disaster by making
Sheikh Tahir Djalaluddin who had studied At the time, Surakarta was the “center” created branches in other cities. In certain offerings at specific sacred
in Mecca and then in Cairo for a long time. of Javanism. For example, in early Surakarta,the Kangjeng Prophet places. Keramatan (sanctification)
In Mecca, Sheikh Ahmad Khatib was a 1918, the newspaper Djawi Hisworo in Muhammad’s Army was declared in itself is a belief of Javanism. They also
great Muslim scholar of Minangkabau Surakarta published an article written Tirnonadi attended by thousands of believed that people could become rich
origin and he was the most important by Djojodikoro about the Kejawen notion Sarekat Islam members, officials of by seeking the advice of a pesugihan
teacher for those who sought knowledge of God. The manager of the newspaper, the Dutch colonial government and the (enrichment) shaman and by meeting
coming from Indonesia and Southeast Asia Martodharsono, was actually a prominent Palace, as well as the regional leaders all the requirements he recommended.
at the Haram Mosque. Moreover, because member of the Sarekat Islam. However, of both the local Sarekat Islam and the The Muhammadiyah met this challenge
of his famous piety, he was also appointed many Sarekat Islam activists, especially Central Sarekat Islam. Although the by demonstrating that fortune was not
the Haram Mosque’s Great Imam of the in the Central Sarekat Islam (CSI) organization was named an army, it was the result of an enrichment fetish, but
Shafi’i School. The writings in al-Imam leadership in Surabaya, condemned not clearly organized, and its inception rather that it was determined by God’s
were strongly influenced by Muhammad the editor because Djojodikoro’s had merely been inspired by the will and the result of one’s obedience to
Abduh and Rashid Rida and the magazine article contained elements of “SARA” Sarekat Islam, to make it more spirited Allah. In Suara Muhammadiyah (Voice
could be seen as the mouthpiece al- [abbreviated form of Suku (ethnicity), (Widyastuti, 2005). Although many of Muhammadiyah) no. 2, year 1, 1915,
Manarin Southeast Asia in general. Agama (religion), Ras (human race), and people suggested that the editor and the K.H. Ahmad Dahlan explained the merits
The publication of this magazine was Antar Golongan (social groups) transl.] author of the article should be brought of salat sunnah (not obligatory prayers).
sponsored by the Arab community that had and insulted the Prophet Muhammad. to trial, in the end this did not happen. It said that “fortune”(Javanese: begja,
aspecial relationships with its colleagues in The article said that the Prophet According to Kuntowijoyo (2000), rahayu) dependedsolely on God’s will
Indonesia (Shihab, 1998: 133). Muhammad received the revelations in Martodharsono had showed a letter of and performing preferable prayers was
Another challenge the reform movement an ecstatic state. support from K.H. Ahmad Dahlan and a way to obtain it. This means that one’s
fortune was not the result of begging
had to face, especially in Java was After it was spread in the newspaper of a trial was considered unnecessary, at sacred tombs or keeping tuyuls.”
Javanism, an ideology rooted in the Central Sarekat Islam, the Oetoesan because both parties, the editor and
traditional Javanese beliefs partly Hindia (the Indian Envoy) published in the author of the article, were Muslims (Kuntowijoyo, 2000: xv)
mixed with Islam and Kebatinan (local Surabaya, Muslims reacted very harshly so it could not be considered insulting Another challenge of reformism was
Javanese mysticism). Most Javanism to the article. Apparently, the Sarekat other religions. This indicates that in traditionalism, which was irreconcilable
notions were contrary the both orthodox Islam exploited this event to inspire facing Javanism, reformers showed a with the teachings of reformed Islam.

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