Page 302 - INDONESIAN ISLAMIC CULTURE IN HISTORICAL PERSPECTIVES

One of the books sole pioneer of al-Munir and his name would be performed on the basis of the important because it proves that there asked whether it was legal for Muslims A book published
published by Mizan in has often been linked to this magazine main sources of Islamic teachings: the was a transmission of fatwas from al- to wear European dress, like a hat and a by LP3ES entitled
2007. and he was also called “Haji Abdullah Quran, the Prophetic tradition, and the Manar to al-Munir, but also because tie, or whether they should be expelled Pergolakan Pemikiran
al-Munir.” 26 traditions of the Prophet’s companions. it indicates that a dialogue took place from Islam when they did. He asked this Islam: Catatan Harian
Source: Directorate of
History and Cultural Al-Munir shared similar concerns with These three were the basic foundations between the two magazines as long as because a local alim in West Sumatra Ahmad Wahib (Upheaval
32
Values, Ministry of al-Imam. It was designed to be “the in solving religious disputes and there had been requests for fatwas to had issued a legal opinion saying that of Islamic Thinking:
Education and Culture lighthouse that illuminates [religious] discrepancies. 28 al-Manar. 30 wearing European dress was forbidden Notes from the Diary of
of the Republic of life”. Its editor explained the aims of the Like al-Imam, al-Munir focused on the In 1911 Al-Manar (14) published the based on the Prophetic hadith that says Ahmad Wahib).
Indonesia. magazine as follows. First it was to lead religious problems the Southeast Asian questions posed by Abdullah Ahmad, the “whoever imitates a group of people, he Source: Directorate of
Malay Muslims in Sumatra and to take Muslims might face. The magazine also editor of al-Munir, who requested fatwas or she would be part of them.” Abdullah History and Cultural
them to the right belief and the proper participated in portraying Islam in a way on various disputed matters, two of Ahmad inquired about the essential truth Values, Ministry of
religious practices; second, it was to that suited modern society and supported which about Islamic ways of dress. He of this Prophetic saying and what was Education and Culture
31
maintain peace and harmony among progress. Consequently, traditional meant by “imitation” (tasyabbuh). of the Republic of
mankind as well as to show its loyalty to religious practices were considered to 30. Jutta E. Bluhm, “A preliminary statement Abdullah Ahmad based his fatwa on a Indonesia.
on the dialogue between the reform magazine
the Dutch government; and third, it was have polluted Islam because of their pre- al-Manar and the Malayo-Indonesian World”, similar issue of apparel that had been
to enlighten Muslims with knowledge and Islamic local customs. Al-Munir stressed Indonesia Circle 32, 1983, 35-42. discussed in al-Munir based on Rashid
wisdom. 27 that religious beliefs and practices should 31. N.J.G. Kaptein, “Southeast Asian Debates Rida’s answer in al-Manar. In an edition
and Middle Eastern Inspiration: European Dress
In the 1913 edition, the editor be cleansed from impurities. For that in Minangkabau at the Beginning of the Twentieth of the same year (no. 17, 1911), al-Munir
reemphasized these goals in response reason that Muslims were urged to return Century”, in Eric Tagliacozzo (ed.) Proceedings issued a fatwa with the same substance
Workshop Southeast Asia and the Middle East:
to the increasing number of people to the Quran and Hadith and they had Islam, Movement, and the Longue Durée, Asia as that of al-Manar, stating that Islam
who were against its publication, that to resort to legal exercises in order to Research Institute (ARI), Singapore, 17-18 August does not prescribe specific ways of
was “to gain the essential religious understand these holy sources rather 2004. It needs to be clarified here that Muslims dress, except for ihram ritual during
wearing European dress had started to become
knowledge and to constitute the true than blindly replicate Islamic doctrines. 29 a controversy in 20 century Malay-Indonesia. the hajj or the umrah. Moreover, even
th
sharia of the Prophet Muhammad by Like al-Imam, references to al-Manar The way of dress was included as part of Muslims’ if they did not wear that particular attire
way of supporting to revive the Prophet’s are also found in al-Munir. One of the identity that differed from that of Europeans during ihram, they would still not be
and Arabs. For a discussion on this matter see
tradition and to condemn heresy found Kees van Dijk, “Sarongs, jubbahs, and trousers: “Religious Change in Pluralistic Context”, Leiden
within the practices of the Muslims’ best examples is the one about a fatwa Appearance as a means of distinction and 28-30 August, 2003.
worship”. Al-Munir explained that its on ways of dress. This legal decree is discrimination”, in Schulte Nordholt (ed.) Outward 32. A local ulama referred to in the request
Appearances: Dressing State and Society in
was Chatib Ali, a traditionalist religious scholar
goal was to ensure that Islamic worship 28. See al-Munir 3, no. 2, 1913. Indonesia, Leiden: KITLV, 1997, 39-84; and also from West Sumaera who opposed the reform
29. For the contents of these two magazines see a previous article by Kaptein on a similar issue movement. He banned the use of European
26. Mahmud Yunus, Sejarah Pendidikan Islam di Roff, The Origin of Malay…, 56-59; Hamzah, Al- that stressed the varieties of fatwas including dress and blamed the youth (the reform religious
Indonesia, (Jakarta: Mutiara, 1979), 157. Imam: Its Role in Malay Society…, 21-22; Noer, those from al-Munir. N.J.G. Kaptein, “European scholars) who had permitted the practice
27. See al-Munir 1, no. 1, 1911. See also Azra, The Modernist Muslim…, 39-40; Ali, “Al-Munir dan Dress and Muslim Identity in the Netherlands as appearing to be Christians. See Kaptein,
“The Transmission of al-Manar’s…, 94. Wacana Pembaharuan”…. East Indies”, paper prepared for LISOR Congress, “European Dress and Muslim Identity…”, 6.

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