CHAPTER VII Reviving the Islamic Values

                The history of Islam in Java has never been static. From its early arrival in the archipelago to its modern expression, the religion has continuously adapted to cultural, social, and political changes. One of the most significant transformations in its development is the rise of Islamic revival and reformation movements, which began to take shape in the late nineteenth and early twentieth centuries. These movements were not simply attempts to return to religious orthodoxy but also responses to colonial domination, modernization, and the need to renew spiritual and moral life among Javanese Muslims. The revival and reform era marked a turning point that reshaped the identity of Islam in Java, bridging the gap between tradition and modernity. This dynamic interaction between old and new interpretations of faith reflected the Javanese tendency to seek harmony rather than confrontation, making the reform process deeply rooted in local realities.

Source: Travel Kompas

            In the late colonial period, Javanese Muslims were confronted with new realities. The penetration of Western education, the influence of Christian missionaries, and the economic inequalities under Dutch rule created social tensions. Many Islamic scholars, known as ulama, began to feel that Muslims had drifted away from the essence of their faith. In response, reform-minded scholars promoted a revival of Islamic values through education, organization, and community empowerment. Among the earliest and most influential of these was the Muhammadiyah movement, founded in Yogyakarta in 1912 by Ahmad Dahlan. Muhammadiyah aimed to purify Islamic practices from what it viewed as un-Islamic elements while encouraging progress through modern education, health, and social services. Its schools introduced a new model of Islamic learning that combined religious studies with modern sciences, preparing Muslims to engage with the modern world without abandoning their faith. Over time, Muhammadiyah became not only a religious institution but also a social movement that encouraged discipline, self-reliance, and intellectual curiosity among its followers.

                At the same time, other reform movements emerged with different approaches. The Nahdlatul Ulama (NU), established in 1926 in Surabaya by Hasyim Asy’ari and other traditional ulama, sought to preserve the religious traditions inherited from the early spread of Islam in Java. NU emphasized tasawuf (spiritual mysticism), fiqh (Islamic jurisprudence), and respect for local customs as long as they did not contradict Islamic principles. While Muhammadiyah focused on rationalization and modernization, NU valued the preservation of traditional pesantren culture and local religious practices. The coexistence of these two major organizations, modernist and traditionalist, illustrates the diversity and adaptability of Islam in Java. Rather than conflicting, both have played complementary roles in shaping Islamic identity, balancing reform with cultural continuity. This duality has made Javanese Islam distinctive, able to absorb changes without losing its deep cultural roots.

            During the struggle for independence, these reform movements expanded their influence beyond religious matters. Islamic organizations became active in education, charity, and politics, fostering a sense of unity and moral responsibility among Javanese Muslims. After Indonesia’s independence in 1945, both Muhammadiyah and NU contributed significantly to the formation of national ideals by promoting Islamic ethics in public life while supporting pluralism and nation-building. Their networks of schools, universities, and pesantren continue to play a vital role in producing educated and socially conscious Muslims. In many rural communities, the pesantren still serve as the heart of local religious life, preserving a sense of continuity while nurturing future generations to engage thoughtfully with modern society.

The Islamic revival in the late twentieth century brought another wave of change. Influenced by global Islamic thought, many young Indonesians, including Javanese Muslims, began to seek a deeper understanding of religion. This new generation expressed their faith through student organizations, Islamic study groups (halaqah), and campus movements. They advocated moral reform and social justice, drawing inspiration from both classical Islamic scholarship and contemporary intellectual discourse. Yet, unlike the rigid movements seen elsewhere, the revival in Java maintained a moderate tone, rooted in the Javanese values of tolerance and harmony. This moderation became a defining feature of Indonesia’s Islamic identity. Even today, the balance between reform and tradition continues to characterize Javanese Islam, showing how the religion remains vibrant, adaptive, and deeply intertwined with the cultural soul of Java.

Today, the legacy of these revival and reformation movements continues to shape religious life in Java. Modern Javanese Muslims live in a society where tradition, reform, and modernity coexist. Pesantren still teaches classical Islamic texts, while universities and digital platforms spread Islamic knowledge in innovative ways. The balance between Muhammadiyah’s reformist ideals and NU’s traditional wisdom allows Islam in Java to remain relevant in addressing contemporary issues whether moral, social, or environmental.

In essence, the Islamic revival and reformation movements in Java represent a continuous process of renewal. They show how religion evolves not by rejecting change, but by engaging with it thoughtfully. Through education, organization, and faith, Javanese Muslims have shaped an Islamic identity that is dynamic, inclusive, and deeply connected to the spirit of renewal that defines the heart of Islam itself.