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There used to be the habit to venerate
272 Indonesian Islamic Culture in Historical Perspectives
Islam by visiting his students, something Tjokroaminoto that allowing himself to be of secularization process took place
religious teachers (‘ulama) and they were that was still taboo at the time. Doing so, venerated like that might be dangerous. because of the influence of Western
considered to possess spiritual merit he changed the public perception that Responding to Salim’s critical remark, education both for those who studied
so that their prayers were more often Muslim clerics occupied high positions Tjokroaminto did not get angry his in their homeland and those who were
granted than those of ordinary Muslims. and that they possessed spiritual relation with Salim became even more sent overseas to study in Western
As a result, these ‘ulama became advantages unattainable to ordinary intimate. Its parked a deal between the countries. The reformer group of Islam,
mediators between students and God people and therefore they thought that two to help each other.”(Tempo, August like the Western reformists, was open
and because of this they were highly visiting students was too much below 12 to 18, 2013: 52) to accommodation and assimilation.
respected in Muslim society. This kind them. Dahlan went to various places They wanted to produce a new synthesis
of tradition prevailed within the Muslim while he traded batik and to deliver his The Indonesian Muslim community also between Islam and modern sciences
community, especially in the pesantren religious teachings. With his tabligha remembered Agus Salim’s conduct. and technology. So, the reformers
milieu which was the only Islamic ctivity, K.H. Ahmad Dahlan went against At the time, the chairman of Jong tried to distance themselves from
education institution at the beginning of the habits of the people who venerated Java, Samsul Rijal, proposed during a two orientations: old-fashioned and
the 20 century. At the time no teacher Muslim clerics. He showed that clerics congress of the organization to make an stagnant Islam, and the admirers of
th
would go to visit his students as that were just ordinary human being and Islamic course program for Javanese Western civilization, which was secular
would be seen as degrading his clerical the reform movement meant to abolish youth in Surakarta, but the congress and only saw religion as an individual
status. Girls also did not get religious the clerical monopoly on religion. rejected his proposal. When Samsul phenomenon.
instruction except from their parents (Kuntowijoyo, 2000: xiv-xv). Thus, the Rijal consulted Agus Salim, the latter The reform movement led the
at home. At the time, no girls went to challenges posed by traditionalism suggested him to establish his own Indonesian Muslim community to split
boarding schools to study religion. should be facedby prioritizing amar organization for Muslim youth. Rijal into modernists and traditionalists.
ma’ruf (commanding goodness) by then founded the Jong Islamieten Bond
Facing this condition, K.H. Ahmad (JIB- Young Islamic Association) and he Modernists were those who supported
Dahlan gave a tabligh (admonitory offering good examples and not by nahy the reform movement, characterized by
warning). At that time,tabligh were not munkar (forbidding evil) that causes appointed Agus Salim as advisor of this thinking independently, being inclusive,
used in Islamic propaganda. Ahmad discord within community. organization. During its first congress, and most crucially, they selectively
Salim saw that a curtain (hijab)made of
Dahlan was an ‘alim who taught about After Haji Agus Salim had joined accepted Western modernism.
Islam in his mosque and he delivered the Sarekat Islam (SI), he always an unfolded fabricseparated the men Traditionalists were those who accepted
Friday sermons in the Grand Mosque accompanied its chairman H.O.S. from the women and he ordered the the teachings of orthodoxy, were closer
of Yogyakarta and thus he occupied Tjokroaminoto wherever he went. Salim curtain to be pulled down. to the source of Islam, the Haramain
an exalted position in the Muslim was amazed by the way the people The Implications of due to their intense relationship with
community. Yet, he did not act out his cheered the chairman’s arrival when the area since the beginning of the
role as a privileged figure. Even though ever he visited an area. Thousands Modernization last century, and they were also close
he was an ‘alim, Ahmad Dahlan executed of people greeted him by bowing and It was mentioned that within the Muslim to local traditions. Both groups in fact
his tabligh to convey his teachings on kissing his feet. “Seeing this, Salim told societies of the Western colonies a sort shared an orientation to the teachings
Indonesian Islamic Culture in Historical Perspectives 273