They had to combat at the same time the Dutch educated...

They had to combat at the same time the Dutch educated intelligentsia who were gradually becoming indifferent towards religion, and regarded Islam “as a religious and cultural anachronism and an obstacle to progress.” The Christian missionary activities and the large number of missionary schools subsidized by the Dutch posed another difficult problem for the Indonesian religious and educational reformers.

“Every new period in the history of civilization obliges a religious community to undertake a general revision of the contents of its treasury,” remarks Snouck Hurgronje, “and the situation in Indonesia called for the establishment of religious, social, and political organizations to rehabili­tate Islam and combat the contaminating influences of Western impact.” The “pesantran” or madrasah which followed the traditional Muslim pattern of education played a very important role in building up the Islamic character of the Indonesian Muslims, while the Western system of education which touched only the upper stratum of Indonesian society did much to broaden their outlook, rationalize their thought, and prepare them morally and intel­lectually to fight for the liberation of their country from centuries of colonial exploitation.

One of the most active and popular organizations for socio-religious reform was Muhammadiyyah founded by Kiaja Haji Ahmad Dachlan in November 1912 at Jogjakarta, which met with a relatively wide response. It rapidly grew in popularity as is shown by the large number of its branches in various parts of the country.

The objectives of the organization were similar to those of the Salafiyyah in Egypt - the purification of Islam as practised in Indonesia of the customs, rituals, and beliefs which were derived from the Hindu and Buddhistic religions and also from the debased Sufi doctrines; a rationalized interpretation of orthodox Islamic doctrines; the reformation of Muslim educational system; and the defence of Islam against external attacks.

This movement aiming at a rationalist interpretation of orthodox Islamic doctrine built up a network of schools. The organization later included a wide range of social services; free clinics, relief for the poor, orphanages, and publication of the Quran. The organization, as a matter of policy, did not take active part in the political problems with which the Indonesians were faced.