Page 300 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

such as mathematics, English, Dutch,
290 Indonesian Islamic Culture in Historical Perspectives
Through al-Imam and the Iqbal School, Muslims in those areas started to the role and spirit of al-Imam, which The booth of the
geography, and history. In addition, Thaher Djalaluddin manage to built a participate in the reformist project by had stopped publishing in 1908. publisher Mizan in
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schools and madrasahs also introduced strong connection between Southeast expressing the need for a formulation of Hadji Abdullah Ahmad the founder and 2014 at the Indonesia
new educational methods adopted Asian Islam and Islamic reformism in Islamic doctrines in a modern spirit. They editor, al-Munir’s, actually “imitated the International Book Fair.
from Western educational institutions. Cairo. He laid the foundations for the began to establish modern organizations, slogans and the format of al-Imam”. This event was first held
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Therefore, schools and madrasahs emergence of a new face of Islam Western-style schools, ant they Abdullah Ahmad had a close relation in 2006 in Jakarta.
played important roles in elevating the different from traditional Islam that published magazines, newspapers, and with al-Imam and its representatives in Source: Directorate of
Islamic reform movement and these had been formed long ago under books. In the Netherlands Indies, Padang Padang Panjang. His visit to Singapore History and Cultural
new scholars rapidly became a religious ulama power. Therefore, besides kitab, in West Sumatra was the first region Values, Ministry of
authority that rivaled traditional ulamas. Southeast Asian Muslims began to learn where the seeds of Islamic reformism in 1908 seemed to have given him Education and Culture
the opportunity to become acquainted
Besides al-Imam, educational reform was from the products of the printed media were sown. Muslim reformers in that with the technical skills of magazine of the Republic of
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the other concern of Thaher Djalaluddin. and in addition to pesantrens and suraus; area had become known as the Young publication management. He was the Indonesia.
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Soon after starting the publication of madrasahs emerged as new Muslim Group (kaum muda) and they were
al-Imam, in 1907, he became a teacher educational institutions. Fatwa requests the first group to voice their desire for 23. Ahmat bin Adam, The Vernacular Press
and the Emergence of Modern Indonesian
in the newly established Madrasah al- started to be sent to magazines and Islamic reformism, primarily through their Consciousness (1855-1913), (Ithaca: Southeast
Iqbal al-Islamiyya or the Iqbal School newspaper editors and no longer only to magazine al-Munir. Asian Program Cornell University, 1995), 140. It
must be clarified here that al-Munir was the first
in Singapore. Headed by Uthman ulamas. Islamic reformism no longer only magazine published in Indonesia after al-Imam.
Affandi Raf’at from Egypt and financially gave rise to new ways of Islamic thinking, Al-Munir and West Sumatran In Malaysia, Neratja emerged in 1911 and Tunas
supported by Raja Ali Haji from the Riau- but also gave a new face to Southeast Youths Melayu in 1913, both by H. Abbas, an ex editor of
al-Imam. See Roff, Bibliography of Malay…, 7-8.
Lingga Kingdom, the Iqbal School was Asian Islam. 24. Noer, The Modernist Muslim…, 35. For a
the forerunner of modern Islamic schools Supported by the modernization Published from 1911 to 1918, al-Munir discussion on al-Munir’s founding of, see also
in Southeast Asia. To recruit teaching launched by the British and Dutch was established a magazine to continue Hamka (Haji Abdul Malik Karim Amrullah),
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staff, Uthman Affandi Raf’at returned to 22. Deliar Noer, The Modernist Muslim Movement Ajahku: Riwajat hidup Dr. H. Abd. Karim Amrullah
dan perdjuangan kaum agama di Sumatera,
Egypt in 1907 and this school became colonial governments, various regions in in Indonesia 1900-1942, (Kuala Lumpur: Oxford (Djakarta: Widjaja, 1958); Alfian, Muhammadiyah:
University Press, 1973), 30. Meanwhile at the
an effective tool in the dissemination of the Malay Peninsula and the Netherlands Malay regions which are now Malaysia and The Political Behavior of a Muslim Modernist
Islamic reformism in Southeast Asia. As Indies emerged into fortresses for the Singapore, reformism also had a strong impact. In Organization under Dutch Colonialism,
(Yogyakarta: UGM Press, 1989), 108; Tamar Djaja,
the field of publishing, this can be seen from the
reported by al-Imam, this school taught growth of Islamic reformism that arrived rise of magazines and newspapers after al-Imam Pusaka Indonesia: Riwayat Hidup Orang-orang
Islamic as well as the secular subjects. from Singapore. This specifically took had discontinued its publication. In 1911, Haji Besar Tanah Air, Djakarta: Bulan Bintang, 1966),
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place in the urban area where modern Abbas bin Toha, an al-Imam exponent, began to Vol. II, 700; Syamsuri Ali, “Al-Munir dan Wacana
20. Roff, The Origin of Malay…, 66. infrastructure had been established. publish the reform magazine Neratja. In Penang, Pembaharuan Pemikiran Islam 1911-1915”,
21. For a discussion of this school see al-Imam, the reform magazines al-Ikhwan and Saudara Padang: MA Thesis IAIN Imam Bonjol, 1997, 26.
vol. 21, no. 3, 4, 7, 8, and 9, September and 7, not last long, however. Faced with the opposition were also published. These magazines, like other 25. Azyumardi Azra, “The Transmission of
October 1907; 5, January and 4, February 1908. of the old traditionalists, it was relocated to Riau magazines and publications continued al-Imam’s al-Manar’s Reformism to the Malay-Indonesian
See Hamzah, Al-Imam: Its Role…, 73-9; Laffan, under the new name Madrasah al-Ahmadiyah, and reform spirit. See Roff, Bibliography of Malay…, World: the Cases of al-Imam and al-Munir”, Studia
Islamic Nationhood…, 150, 255-6. This school did consisted up to 1909. 11-4; Roff, The Origin of Malay…, 75-87. Islamika, Vol. 6/3, 1999, 92.
Indonesian Islamic Culture in Historical Perspectives 291