By Fauzan Saleh
This paintings strains the advance of twentieth century Islamic theological discourse in Indonesia, focussing on how modernist Muslims have developed their theological concept in this interval, which, in flip, displays their spiritual realizing according to the actual calls for in their age
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11 Therefore, the people did not have enough time to learn their new faith intensively, nor was Islam able to have a great impact in shaping Javanese civilization and tradition. However, because Muslim power had dominated coastal areas of northern Java and the outer islands since a few decades earlier, Mataram had to pay lip service to Islam, especially in order to maintain diplomatic relations. Subsequently, Islam was able to penetrate Javanese culture but only through the means of reducing its doctrinal rigidity and thus only paying lip service to some of its foundational creeds and practices.
It is due to such a type of Islam that this new faith could have spread throughout Java virtually without opposition from the elite. It is highly probable that they supported the spread of Islam notwithstanding the fact that they did not refrain from their old beliefs. For the Javanese, adopting several beliefs at the same time was not uncommon. They had been able to embrace various Hindu and Buddhist cults apparently without a sense of conflict. Therefore it is not surprising to find in the fourteenth century some members of the Javanese elite who 6 James L.
He affirms that many of the Colonial Government’s institutions unintentionally helped to promote Islam; for instance, through the up-country Government staff, the official language, and lastly, the Government schools. The Government staff, who were recruited from among the Muslim Java,” in his Conversion to Christianity: Historical and Anthropological Perspectives on a Great Transformation (Berkeley and Oxford: University of California Press, 1993), p. 99. F. Wertheim, Indonesian Society in Transition, p.
