Note: / In the history of Islam in Indonesia, the Islamic movement of Nahdlatul Ulama may be regarded as a unique one. A bit more than a quarter of a century ago it rose to face “the endangering elements” from reformist-modernist group who introduced and carried on the ideas of Abduh and Al Afghani in Indonesia. The N. U. suspected that this group intended not only to lead Indonesian Islam away from the idea and principles of mazhabite teachings, but also to weaken the traditional position of ulama in the ymmat society. From one angle, the N.U. movement, therefore, was similar to the one of the Azharite ulama which fiercely opposed the new ideas carried out by the two leading figures mentioned above. The pages of the history of Islam in Indonesia since then may be said to have been 'decorated' by conflicts and reconciliations between these two blocs. Actions and reactions from both sides will continue so long a s the two ideological and Weltanschauung generators rotate on different axes.

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This thesis surveys the religious thought and political activities of K. H. (Kyai Haji) Hasyim Asy'ari (1871-1947), founder of both the Pesantren Tebuireng and the Nahdlatul Ulama. Given the extent of his legacy, it will study his life, educational background and pesantren milieu in order to gain an understanding of his career and the events that inspired him. A prolific writer, K. H. Hasyim Asy'ari produced works on theology, sufism, politics and Islamic law. Many of these works will be discussed. His theology was standard Sunni, while his mystical practice and thinking may best be described as sufi/ orthodox. He encouraged Muslims to follow the four Sunni schools (madhahib) in the belief that they contained the most valid teachings. In the political sphere, he called upon Muslims to strengthen the ties of Muslim brotherhood. And although K. H. Hasyim Asy'ari spent most of his life teaching in the pesantren, he also played an important political role, especially as leader of a Muslim unity movement during the late Dutch colonial period, as representative to Muslim organizations active under the Japanese occupation and finally as a supporter of Indonesian independence in the late 1940s. Significantly, K. H. Hasyim Asy'ari was regarded as the preeminent leader of the traditionalist Muslims from the 1920s to the 1940s, but enjoyed the respect of the modernist faction at a time when relations between traditionalists and modernists were strained. In effect, he served as spiritual leader to many 'ulama', soldiers and politicians.

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