The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study Ray Silva Universitas Negeri Padang.
Indonesia rayys0982@gmail.
Siti Fatimah Universitas Negeri Padang.
Indonesia sitifatimah@fis.
Corresponding Author: Ray Silva Article history: Received: December 23, 2025 | Revised: Januari 27, 2026 | Available Online:
March 27, 2026 Abstract This study analyzes the distinctions in philosophical orientation within the Islamic educational thinking of two Minangkabau reformist personalities.
Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa, who, despite being educated by the same instructor, formulated markedly divergent educational philosophies.
This study employs a comparative historical and qualitative methodology to examine the fundamental sources of the two personalities across six dimensions: epistemology, educational objectives, pedagogical approaches, attitudes towards tradition, institutional strategies, and reform The results show that Haji Abdul Karim Amrullah adopted a pragmatic approach that values information for its social usefulness.
He focused on community change, experiential-inductive approaches, and confrontational reform.
On the other hand.
Sheikh Ibrahim Musa had an idealistic view that information is valid only if it fits with ancient scholarly traditions.
He stressed deep intellectual growth, text-based, deductive, systematic techniques, and gradual educational change.
This difference shows two distinct approaches to addressing the relationship between religious authenticity and modern relevance in the context of colonialism and early Indonesian nationalism.
This research helps dismantle the singular narrative of Islamic modernism and offers a reproducible comparative analytical framework for examining Islamic educational philosophy in other contexts.
Keywords: Islamic Reform.
Islamic Education.
Pragmatism.
Idealism.
Copyright: A 2026.
The authors.
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Introduction In the early 1900s, a wave of Islamic reform groups swept over the Muslim world, significantly changing how people learned and practiced their religion in response to colonial modernism and a lack of progress in theology.
1 From the Egyptian Salafiyya movement under Muhammad Abduh to the Indian Aligarh reformism led by Sayyid Ahmad Khan,2 Muslim intellectuals contended with the urgent issue of reconciling Islamic heritage with modern scientific logic and contemporary educational frameworks.
The transformation of education in Minangkabau.
Sumatra, was marked by the establishment of the Thawalib educational institution in 1918, a pioneering network of modernist Islamic schools that revolutionized pedagogical practices by synthesizing classical Islamic sciences with modern organizational structures, classroom-based instruction, and a systematic, tiered curriculum.
4 Institutional innovation according to Abbas & Afifi5 and Bruinessen,6 represents far more than mere administrative it embodies a fundamental reconceptualization of how Islamic knowledge should be transmitted, validated, and applied within the context of colonial modernity and emerging Indonesian nationalism.
Two great thinkers were responsible for this change: Haji Abdul Karim Amrullah .
9Ae1.
, the charismatic founder of Thawalib Padang Panjang, was the main reason for Muhammadiyah's growth in Sumatera.
Sheikh Ibrahim Musa .
7Ae1.
was a systematic scholar who transformed Surau Parabek into Thawalib Parabek and authored numerous Islamic educational texts.
7 According to the findings of Syafrina8 and Dalil,9 K St Fatimah and Moh Yahya Obaid.
AuPhilosophy of Islamic Education in the Trajectory of Time: Efforts to Formulate Reflective and Contextual Islamic Education,Ay Dirasah: Jurnal Pendidikan Islam 6, no.
: 240Ae47.
David Commins.
The Wahhabi Mission and Saudi Arabia, 2005.
Albert Hourani.
Arabic Thought in the Liberal Age 1798Ae1939 (Cambridge University Press, 1.
Karel Adriaan Steenbrink.
Pesantren.
Madrasah.
School: Recent Developments in Indonesian Islamic Education (Meppel [Netherland.
: Krips Repro, 1.
Afifi Fauzi Abbas and Abdullah A Afifi.
AuSumatera Thawalib and the Idea of Islamic Reform in Minangkabau .
8Ae1.
,Ay AL-IMAM: Journal on Islamic Studies.
Civilization and Learning Societies 3 .
: 35Ae45.
Martin van Bruinessen.
Traditionalist and Islamist Pesantrens in Contemporary Indonesia, 2008, 217Ae46, https://doi.
org/10.
1017/9789048501380.
Surya Afdal and Bambang Bambang.
AuThe Actualization of Abdul Karim AmrullahAos Islamic Educational Thought at the Thawalib Padang Panjang School,Ay Jurnal Media Ilmu 2, no.
: 140Ae48.
Yelda Syafrina.
AuFase Dalam Gerakan Pembaharuan Islam Di Minangkabau : Dari Reformis Ke ModernisAy 9, no.
Fitri Yenni M Dalil.
Inong Satriadi, and Hafizzullah Hafizzullah.
AuStudi Komparatif Kitab Hadis Karya Abdul Karim Amrullah (Haji Rasu.
Dan Syekh Muhammad Yunus (Tuanku Sasa.
,Ay Istinarah: Riset Keagamaan.
Sosial Dan Budaya 4, no.
: 143Ae52.
Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study these two figures shared the same intellectual lineage, having studied under Sheikh Ahmad Khatib al-Minangkabawi .
5Ae1.
during their formative years in Mecca.
Nevertheless, upon returning to Minangkabau, both developed distinct educational perspectives and institutional practices.
These differences not only reflect biographical distinctiveness but also raise an important theoretical question: how can the same religious guidance give rise to different educational models within the same reform Existing studies on Minangkabau reformists have yielded valuable insights but remain fragmented across disciplinary boundaries and analytical approaches.
The works of Hamka, 10 Muslim, 11 and Wahyudi & Fatoni, 12 on Haji Abdul Karim Amrullah has illuminated his pivotal role in purifying Islamic practices from what reformists consider bidAoah and syncretic elements, his pragmatic organizational involvement through the Muhammadiyah network of schools, hospitals, and orphanages, as well as his influential journalistic work as editor of Al-Munir magazine, which served as a critical platform for disseminating reformist ideas throughout the Malay-Indonesian archipelago.
Research on Sheikh Ibrahim Musa remains insufficiently examined in the international literature.
They emphasize his institutional accomplishments in transforming conventional surau education into an organized, contemporary Islamic school system, along with his extensive writing of instructional Islamic literature that is widely disseminated within the pesantren network.
There are at least a few studies on this subject, such as those by Fazis and Mujib.
14 Even so, there are still three important gaps in this area of research that make it hard for us to appreciate the many ideas that exist within the Islamic reform movement.
Hamka.
Ayahku : Riwayat Hidup Dr.
Abdul Karim Amrullah Dan Perjuangan Kaum Agama Di Sumatera (Jakarta: : Gema insani, 2.
Muslim Muslim.
AuHaji Abdul Karim Amrullah Dan Sejarah Muhammadiyah Di Maninjau Sumatera Barat,Ay Jurnal Muhammadiyah Studies 6, no.
: 1Ae22.
Sahidin Wahyudi and Ahmad Fatoni.
AuThe Relevance of Islamic Education Concept Abdul Karim AmrullahAos Perspective in the Contemporary Era,Ay Journal Corner of Education.
Linguistics, and Literature 4, no.
001 SE-Articles (December 5, 2.
: 56Ae66, https://doi.
org/10.
54012/jcell.
Zulmuqim Zulmuqim.
AuTransformation of the Minangkabau Islamic Education: The Study of Educational Thought of Abdul Karim Amrullah.
Abdullah Ahmad And Rahmah El-Yunusiyah,Ay Al-Ta Lim Journal 22, no.
: 155Ae64.
Ali Mujib.
Ngasbun Egar, and Endang Wuryandini.
AuPengaruh Program Pesantren.
Sumber Daya Manusia.
Dan Lingkungan Pesantren Terhadap Kemandirian Santri Pondok Pesantren,Ay Jurnal Inovasi Pembelajaran Sekolah SE(December 667Ae79, https://doi.
org/10.
51874/jips.
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To begin with, the research of Daya.
Alwasilah,15 and Furqon16 shows that Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa are important characters in the founding of the Thawalib network.
However, there are still big gaps in the literature.
There is a notable lack of comparative studies that rigorously analyze disparities in educational philosophies using a uniform analytical framework.
Most studies depict both individuals as reformers within a single intellectual tradition, failing to adequately examine the distinct orientations that shaped their ideas and educational methodologies.
Second, while numerous studies have recorded the thinking of individuals, these assessments have typically failed to contextualize their ideas within the expansive framework of Islamic philosophy of education, such as Azhari's.
17 Fitri Yenni M.
Dalil,18 It is still unclear whether the differences between them are merely strategic responses to local circumstances or reflect bigger differences in how they think about knowledge, the purpose of education, and the role of Islamic institutions.
Third, the current literature has inadequately elucidated why two students of the same teacher, who were raised in relatively analogous cultural contexts and encountered similar socio-religious challenges, ultimately developed markedly distinct institutional frameworks, pedagogical approaches, and reform strategies.
Three primary inquiries direct this research.
What ontological, epistemological, and axiological premises shape each thinker's viewpoint on Islamic education? Second, how do these philosophical notions manifest in the classroom, particularly regarding the curriculum, pedagogical approaches, school structure, and the dynamics between educators and students? Third, what intellectual and environmental factors explain the differences in their philosophical development, given that both were educated by Sheikh Ahmad Khatib al-Minangkabawi and are committed to Islamic reform? This study employs a comparative philosophical analytical framework that views pragmatism and idealism as heuristic ideal types rather than rigid classifications, enabling the systematic identification of their indicators in sources.
Burhanuddin Daya.
Gerakan Pembaharuan Pemikiran Islam (Tiara Wacana Yogya, 1.
Mohammad Hashim Kamali.
AuClassical and Contemporary Approaches to Education: An Islamic Perspective,Ay Islam and Civilisational Renewal 2, no.
: 447.
Nadyya Rahma Azhari.
AuSheikh Ibrahim Musa ParabekAos Thoughts on Tashyid and Tawassul in HidAyah Al-ibyAn,Ay Epistemy: Jurnal Pengembangan Ilmu Keislaman 18, no.
: 189Ae215.
Dalil.
Satriadi, and Hafizzullah.
AuStudi Komparatif Kitab Hadis Karya Abdul Karim Amrullah (Haji Rasu.
Dan Syekh Muhammad Yunus (Tuanku Sasa.
Ay Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study This research offers three substantial contributions that extend beyond the context of Minangkabau reformism.
This study first shows, in theory, that Islamic reform is pluralistic, even among people who have the same teachers, belong to the same institutions, and have the same reform goals.
This discovery simultaneously corrects the perception that the concept of Islamic modernity is a uniform category.
Second, this research represents the inaugural systematic comparative examination of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa, grounded in primary materials, including original writings, institutional documents, and colonial archives.
This methodology facilitates a more discerning analysis than studies that depend exclusively on secondary sources or hagiographic biographies.
Third, this research is pertinent to contemporary discussions of Islamic education in Indonesia, especially regarding the tensions between religious authenticity and modern pedagogy, institutional autonomy and standardization, and particularistic identity and a universal educational orientation.
Methodology This study employs a comparative-historical qualitative methodology.
19 To systematically analyze the educational philosophies of Haji Abdul Karim Amrullah and Syeikh Ibrahim Musa concerning Islamic reform in Minangkabau during the early 20th The historical approach is used to reconstruct the concepts of these two individuals through analysis of primary and secondary sources.
The comparative method concurrently enables the recognition of similarities, differences, and philosophical paradigms that shape the educational perspectives of both Gottschalk and Herlin.
This research employs a critical interpretivist approach that views historical data as constructs influenced by social, intellectual, and political contexts.
The primary data comprises the original works of these two individuals.
The works of Haji Abdul Karim Amrullah encompass Al-Kawakibud Durriyyah .
Tasauwoef Islam .
Pedoman Guru, articles in Al-Munir .
1Ae1.
, and Sendi Aman Tiang Selamat.
Simultaneously, the works of Syeikh Ibrahim Musa encompass Hidayatus Shibyan.
Ijabatus Suul, and Husulul MaAomul .
The sources were acquired from multiple organizations, including the Thawalib Padang Panjang Library.
Thawalib John W Creswell and Cheryl N Poth.
Qualitative Inquiry and Research Design: Choosing among Five Approaches (Sage publications, 2.
Robin George Collingwood.
The Idea of History (Oxford University Press, 1.
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Parabek.
PDIKM, the National Library, and the archives of Leiden University.
Secondary material encompasses biographical studies, analyses of Minangkabau Islamic reform, and literature on educational philosophy, all of which provide context and enhance Data collection was enhanced through semi-structured interviews to gather additional contextual information.
Validity was guaranteed by employing source criticism to analyze all data.
External critique was employed to assess the documents' legitimacy, whereas internal criticism was used to analyze the content and potential biases of the author.
Kuntowijoyo.
Colonial materials were meticulously examined to discern Orientalist prejudices that could affect the portrayal of Islamic reformists.
This study employs a comparative analytical framework, scrutinizing the concepts of the two individuals across six primary dimensions: .
epistemology, .
educational objectives, .
pedagogical methodologies, .
perspectives on tradition, .
institutional strategies, and .
reform approaches.
Each dimension is examined with pragmatic and idealistic metrics derived from GutekAos research on educational philosophy.
21 Pragmatism is defined by its focus on practical utility and social context, while idealism prioritizes universal truth and systematic knowledge frameworks, as noted by Dewey.
22 These categories serve as analytical instruments rather than inflexible classifications.
The data analysis was performed in four phases: .
inductive coding to discern themes within the primary sources, .
theoretical coding employing pragmatic and idealistic categories, .
cross-case thematic analysis to uncover patterns of similarities and differences, and .
contextual interpretation, considering biographical backgrounds and socio-political contexts.
Validity was established via triangulation of sources and methodologies, whilst reliability was enhanced through peer discourse and meticulous documenting of the analytical process.
Gerald L Gutek.
AuPhilosophical.
Ideological, and Theoretical Perspectives on Education,Ay Alberta Journal of Educational Research 62, no.
: 220Ae22.
John Dewey.
Democracy and Education: An Introduction to the Philosophy of Education, vol.
(Macmillan New York, 1.
Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study Data Presentation A Systematic Comparison of the Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa A comparative investigation of the principal works of these two people disclosed disparities in their philosophical orientations throughout the six principal dimensions of this study's analytical approach.
The results are carefully presented, incorporating textual evidence from primary sources to substantiate each classification.
Epistemological Orientation An examination of their epistemological frameworks uncovers significant disparities in their interpretations of the origins and justification of knowledge.
Pedoman Guru .
Haji Abdul Karim Amrullah asserted that Islamic education should enlighten the faithful regarding contemporary issues by utilizing the QurAoan and Sunnah as a framework for addressing societal challenges.
In his numerous writings in Al-Munir .
1Ae1.
, he consistently associated the comprehension of Islamic teachings with the prevailing social context, exemplified in his article on women's education, wherein he contended that Islamic law does not preclude women from pursuing knowledge advantageous for the nation's advancement (Al-Munir.
Vol.
23 This method demonstrates the validity of knowledge by its practical use in addressing social issues, consistent with pragmatic epistemology.
In contrast.
Sheikh Ibrahim Musa, in Hidayatus Shibyan, articulates the objective of education as guiding youth towards a profound understanding of authentic Islamic jurisprudence, grounded in robust evidence from the QurAoan, the Hadith, and the views of mujtahid scholars.
In Husulul Ma'mul .
, he formulated a curriculum that begins with the study of Arabic as the essential gateway to classical Islamic knowledge, then advances to the foundational sciences .
rammar, morphology, logi.
, and ultimately addresses Islamic jurisprudence .
iqh, usul al-fiqh, tafsir, hadit.
This hierarchical structure illustrates the validation of information by its logical consistency with an established knowledge system, embodying an idealist epistemology that prioritizes methodical mastery of the academic heritage.
Azyumardi Azra.
AuThe Transmission of Al-ManarAos Reformism to the Malay-Indonesian World: The Cases of Al-Imam and Al-Munir,Ay Studia Islamika 6, no.
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This epistemic divergence becomes increasingly evident in their perspectives on Haji Abdul Karim Amrullah, in Al-Kawakibud Durriyyah .
, asserts that the door to ijtihad remains open and encourages Muslims to avoid mindless adherence to any particular madhhab, advocating direct engagement with the QurAoan and the Hadith Sheikh Ibrahim Musa, in Ijabatus Suul, adopts a cautious approach, underscoring the necessity of mastering the ideas of scholars from the four schools of thought before undertaking autonomous ijtihad, thereby demonstrating respect for the authority of academic tradition.
Educational Objectives An understanding of education's primary objective highlights notable disparities in these two individuals' perspectives.
In his numerous publications.
Haji Abdul Karim Amrullah consistently associates education with cultivating Muslims who exhibit virtuous character, acquire knowledge, and actively engage in social affairs.
In the TeacherAos Guide, he asserts that effective education cultivates graduates who not only memorize scriptures but also possess the ability to emerge as community leaders, construct schools, found hospitals, and enhance the economic development of the Muslim This viewpoint embodies an educational objective of a socially transformational character, wherein measurable contributions to the advancement of the Muslim community define educational achievement.
In Hidayatus Shibyan.
Sheikh Ibrahim Musa articulates the objective of education as cultivating scholars endowed with profound knowledge, steadfast faith, and the capacity to advise the community through sound fatwas.
The Thawalib Parabek curriculum he developed prioritizes a profound understanding of classical texts, as evidenced by the extended study time at each level, underscoring a focus on intellectual depth rather than quick, practical application.
A student previously interviewed by a researcher recollected that Sheikh Ibrahim consistently advised them against hastily reading a book, emphasizing the need to comprehend each chapter thoroughly.
S Sudarmoko.
AuLiterary Infrastructure in West Sumatra.
Indonesia,Ay Circulation 13 .
: 88.
Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study Pedagogical Methods Variations in pedagogical approaches are evident in classroom activities and the guidelines they develop.
In his TeacherAos Guide.
Haji Abdul Karim Amrullah promotes a methodology termed Auliving learningAy .
aAolim al-hay.
, wherein educators do not simply transmit information but connect it to real-life occurrences within society.
He offers a specific illustration: when instructing on zakat, educators could escort pupils to see the impoverished, examine their circumstances, and deliberate on how zakat might mitigate This method prioritizes experiential and inductive learning, whereby abstract concepts are comprehended through tangible encounters.
Sheikh Ibrahim Musa, during his tenure as an instructor at Thawalib Parabek, created a contemporary halaqah framework with an organized timetable.
Curriculum records in the Thawalib Parabek archives indicate that lessons commenced with qira'ah .
tudents reading the tex.
, succeeded by syarh .
he teacher's elucidation of the text's literal and contextual meaning.
, and concluded with munaqasyah .
tudent discussions on issues arising from the tex.
They concluded with istinbath .
educing legal This method is deductive, constructing understanding through mastery of authoritative texts for specific applications, consistent with the pedagogical heritage of idealism, which prioritizes logical reasoning from general principles.
Views on Tradition Perspectives on the intellectual legacy of classical Islam exhibit distinct disparities.
In his critique of traditional behaviors he saw as bidAoah.
Haji Abdul Karim Amrullah exhibited a readiness to challenge even esteemed academics if they were perceived to contravene the QurAoan and authentic Hadith.
In Sendi Aman Tiang Selamat, he stated:
"We hold the salaf intellectuals in esteem for their erudition rather than their identities.
When opinions conflict with more substantial evidence, we prioritize the evidence above the opinion.
This perspective illustrates the use of tradition, wherein the classical legacy is esteemed solely for its applicability to modern requirements.
Sheikh Ibrahim Musa exhibited a more respectful disposition towards tradition.
Husulul Ma'mul, he stated: AuThe early scholars have facilitated our understanding through their rigorous examination of Islamic law.
Ay It is our responsibility to continue their scholarly legacy by conducting a comprehensive examination of their works.
demonstrate continuity with the Shafi'i scholarly tradition that predominates in FIKROTUNA.
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Minangkabau, the Thawalib Parabek curriculum he developed places classical texts such as Fath al-Mu'in.
Minhaj al-Thalibin, and Tafsir al-Jalalain at the core of learning.
Institutional Strategy The educational organizational models created exhibit varying institutional Thawalib Padang Panjang, influenced by Haji Abdul Karim Amrullah, implemented a stratified class structure and a curriculum that encompassed religious studies alongside conventional subjects such as arithmetic, history, and geography from an early age.
The 1923 curriculum paper indicates that early-grade pupils were exposed to arithmetic for commerce and to general knowledge of Islamic countries, alongside religious education.
This framework embodies the amalgamation of religious education with readiness for engagement in contemporary society.
Thawalib Parabek, led by Sheikh Ibrahim Musa, emphasizes rigorous religious studies, with general studies incorporated only at the advanced level and in a limited The curriculum specifies that the predominant portion of instructional time .
bout 80%) is dedicated to Sharia studies and Arabic.
Conversely, general studies are regarded as a valuable enhancement after a robust theological foundation has been formed (Thawalib Parabek archives, 1.
This method involves cultivating profound competence in one topic before diversifying.
Reform Tactics His method of addressing resistance to change demonstrated his reformist Haji Abdul Karim Amrullah was recognized as a polemicist who readily confronted people he deemed to be engaging in bid'ah.
In a public argument recorded in Al-Munir, he explicitly condemned the rituals of talqin mayit, tahlilan, and the commemoration of the ProphetAos birthday, asserting that they lacked foundation in authentic Sunnah.
This confrontational tactic embodies a strategy of mass mobilization by public persuasion and open debate, along with a coherent reformist approach aimed at swift transformation.
Sheikh Ibrahim Musa used a more measured and reflective methodology.
His students assert that he did not explicitly prohibit acts deemed bid'ah.
rather, he elucidated the appropriate justifications and let students reach their own conclusions .
nterview with KH.
Fahmi.
Sheikh IbrahimAos grandson, 2.
This method embodies a transformative Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study strategy via sustained instruction rather than conflict, aligned with an idealism that prioritizes persuasion through profound comprehension over emotional mobilization.
Synthesis of Comparative Findings The following table summarizes the orientation patterns found in the analysis of the six dimensions:
Dimension Haji Abdul Karim Amrullah Epistemology Validation through practical open ijtihad Objectives Social communal activism Method Experiential-inductive.
Tradition Instrumental.
selective-critical Institutional Early integration of religion and general education Tactical Confrontational-mobilizing Sheikh Ibrahim Musa Validation through consistency with controlled ijtihad Intellectual cultivation.
formation of religious scholars Deductive-systematic.
text-based Reverential.
organic continuity Religious specialization with indepth study Gradual-educational A uniform pattern across all categories reveals that Haji Abdul Karim Amrullah prioritizes responsiveness to current societal demands, methodological adaptability, and swift institutional change traits indicative of a pragmatic approach.
Sheikh Ibrahim Musa demonstrates a propensity for methodical depth, continuity of scholarly tradition, and the construction of enduring intellectual foundations, traits aligned with an idealistic It is crucial to underscore that both approaches operate within the same Islamic epistemological framework, in which the QurAoan and Sunnah constitute the paramount sources of authority.
Discussion This study's findings indicate that the philosophical distinctions between Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa should not be interpreted as a binary opposition of pragmatism versus idealism in the Western philosophical context, but rather as differing emphases within the continuum of Islamic reformist thought.
Both individuals were equally dedicated to eliminating bid'ah from religious practices and improving the Islamic education system.
However, they varied in their priorities, techniques, and visions for accomplishing these objectives.
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Three primary considerations can elucidate this disparity in orientation.
Initially, disparities in biographical experiences and intellectual engagement.
Upon his return from Mecca.
Haji Abdul Karim Amrullah became deeply engaged in the Muhammadiyah movement, which emphasizes social philanthropy as a manifestation of Islam.
His participation in founding schools, hospitals, and orphanages influenced his belief that Islamic education should directly enhance societal welfare.
25 In contrast.
Sheikh Ibrahim Musa devoted an extended duration in Mecca to enhance his understanding of Sharia.
returned with the intention of conveying that academic tradition in its totality to the subsequent generation.
Secondly, an alternative institutional environment.
Thawalib Padang Panjang is situated in the city core, facilitating access to contemporary concepts and direct competition with colonial institutions, thereby accelerating the integration of modern educational components.
Conversely.
Thawalib Parabek in Bukittinggi, despite being urban, maintained a stronger affiliation with surau heritage and had a more homogeneous population of santri, facilitating a more concentrated effort to enhance tradition.
Third, a responsive strategy to different challenges.
Haji Abdul Karim Amrullah faced criticism from colonialists and secular modernists who viewed Islamic education as backward, prompting him to prove that Islam is compatible with progress through concrete actions.
28 Sheikh Ibrahim Musa focused on the internal challenge of declining scholarly quality among the ulama, prompting him to prioritize strengthening intellectual This analysis indicates that pragmatism and idealism within Indonesian Islamic educational thought do not align with Western philosophical categories.
instead, they reflect distinct emphases in the tension between religious authenticity and contemporary Both individuals integrate naql .
with 'aql .
, albeit with differing emphases: Haji Abdul Karim Amrullah prioritizes 'aql as a tool for addressing Uswatun Hasanah.
Vina Nur Afianah, and Mohamad Salik.
AuNo TitleAy 05, no.
: 13Ae32.
Azhari.
AuSheikh Ibrahim Musa ParabekAos Thoughts on Tashyid and Tawassul in HidAyah Al-ibyAn.
Ay Muhammad Fazis.
AuCultural Values of Education at the Sumatra Thawalib Islamic Boarding School Parabek.
Bukittinggi,Ay TaAodib 26, no.
: 1Ae18.
Sahidin Wahyudi and Ahmad Fatoni.
The Relevance of the Islamic Education Concept from Abdul Karim AmrullahAos Perspective in the Contemporary Era.
Journal Corner of Education.
Linguistics, and Literature 4, no.
001 SE-Articles (December 5, 2.
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org/10.
54012/jcell.
Azhari.
Sheikh Ibrahim Musa ParabekAos Thoughts on Tashyid and Tawassul in HidAyah Al-ibyAn.
Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study social change, whereas Sheikh Ibrahim Musa underscores naql as a fundamental principle that must be thoroughly learned first.
Theoretical Contributions to the Study of Islamic Reform and Education This comprehending the Islamic reform movement in Indonesia and elsewhere.
This study challenges the singular narrative of Islamic modernism, which often treats reformists as a homogeneous group with a single objective.
This study illustrates that even within a single institutional network (Sumatera Thawali.
and under the guidance of the same educator (Sheikh Ahmad Khatib al-Minangkabaw.
, notable diversity in philosophical perspectives persists.
30 This indicates that examinations of the Islamic reform movement must be more attuned to internal discrepancies and should not presume uniformity based on categorical designations such as Kaum Muda or modernists.
Second, this study contributes to the theory regarding the relationship between tradition and modernity in the context of Islamic education by demonstrating that the two are not opposing categories but rather elements that can be combined in different ways.
Haji Abdul Karim Amrullah modernized by radically reformulating the learning system while maintaining the QurAoan and Hadith as authorities, whereas Sheikh Ibrahim Musa modernized by structurally reorganizing the surau while maintaining continuity with classical scholarly traditions.
31 Both strategies are modern in that they are responsive to tradition/modernity dichotomy often employed in Islamic studies.
Third, this study enriches our understanding of the transfer and transformation of ideas within transnational Islamic intellectual networks.
Although Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa were both exposed to reformist thought from Mecca through Sheikh Ahmad Khatib and Muhammad Rashid Ridha, they adapted these ideas in very different ways, shaped by the local Minangkabau context and their personal 32 This implies that studies of the circulation of global Islamic ideas must Muhammad Zuhdi.
AuChallenging Moderate Muslims: IndonesiaAos Muslim Schools in the Midst of Religious Conservatism,Ay Religions 9, no.
: 310.
Pam Nilan and Gregorius Ragil Wibawanto.
AuReligion and Youth Activism for Viability in Indonesia,Ay Journal of Youth Studies 28, no.
: 850Ae66.
Michael Laffan.
The Makings of Indonesian Islam: Orientalism and the Narration of a Sufi Past (Princeton University Press, 2.
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consider not only transmission but also local transformations that produce significant Fourth, this study provides a methodological model for comparative studies of Islamic educational thought that can be replicated in other contexts.
The multidimensional analytical framework, with its operationalization of pragmatic-idealistic indicators, can be applied to compare Islamic educational thinkers in other regions (Malaysia.
Egypt.
Pakista.
or different periods, enabling a more systematic comparative analysis.
Practical Implications The results of this study have considerable practical significance for advancing modern Islamic education in Indonesia.
This study indicates that there is no singular "correct" model of Islamic education for institutions such as pesantren, madrasah, and Islamic schools.
Each viewpoint, one prioritizing social responsiveness and the other underscoring the profundity of tradition, possesses distinct strengths and drawbacks.
Institutions may choose or integrate components from both models based on their vision, context, and resources.
Second, contemporary Islamic educators can learn from Haji Abdul Karim Amrullah the importance of linking religious education to contemporary social issues.
the digital and globalized era.
Islamic education is insufficient if it merely teaches rituals and fiqh.
it must also equip students to think critically, communicate effectively, and contribute to solving social problems such as poverty, corruption, and environmental 35 Experiential learning models that link content to social realities can enhance the relevance of Islamic education.
Third.
Sheikh Ibrahim Musa illustrates the necessity of preserving intellectual depth in the face of often superficial pushes for modernization.
In a milieu where numerous Islamic institutions are inclined to adopt contemporary educational paradigms lacking a robust theological underpinning, the experience of Thawalib Parabek illustrates that a Zuhdi.
AuChallenging Moderate Muslims: IndonesiaAos Muslim Schools in the Midst of Religious Conservatism.
Ay Aat Royhatudin et al.
The Role Of Islamic Boarding Schools In Facing The Era Of The 4th Industrial Revolution At Al-Hidayah Islamic Boarding School In Ciomas.
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S Sarwadi and N Raihan.
Reinforcing Islamic Moral Values through Contemporary Pesantren Education.
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Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study profound command of classical texts.
Arabic, and traditional Islamic scholarly methodologies is indispensable for cultivating proficient scholars.
Fourth, this study suggests that the national Islamic education strategy should embrace diverse Islamic education models rather than enforce strict conformity.
Government laws, including the Minister of Religious AffairsAo Regulation on the pesantren curriculum, ought to permit institutions to select their own focal areas in accordance with their vision, provided they meet minimum competency levels.
Limitations This research possesses multiple limitations.
Initially, not all of the two individuals' primary works are fully available.
hence, certain nuances of their thought may remain Restricted access to personal archives and family collections hinders the investigation of biographical elements.
The application of pragmatism and idealism as an analytical framework facilitates the interpretation of thought processes.
However, it also risks oversimplifying the intricacies of the two figures' concepts.
This study prioritizes textual and institutional analysis and, as a result, has not thoroughly investigated how subsequent generations received, reinterpreted, and developed these ideas.
The scope of this study is confined to two people in Minangkabau during the early 20th century.
hence, generalizations to the wider context of Islamic reform should be approached with caution.
Fifth, despite the use of data triangulation, time and resource constraints limited the scope of interviews and field data analysis.
This study significantly contributes by offering a systematic comparative analysis of the educational philosophies of Haji Abdul Karim Amrullah and Syeikh Ibrahim Musa, thereby facilitating further research on intellectual diversity within the Islamic reform movement in Indonesia.
Conclusion This study illustrates that the reform of Islamic education in early 20th-century Minangkabau was not a uniform movement, but rather one marked by considerable internal variety.
A comparative investigation of Haji Abdul Karim Amrullah and Sheikh Nadhif Muhammad Mumtaz.
Evi Muafiah, and Doli Witro.
AuEducational Policy Analysis: Examining Pesantren Policies and Their Implications on the Independence of Kyai and Pesantren in the Contemporary Era,Ay Jurnal Pendidikan Agama Islam 21, no.
: 287Ae306.
FIKROTUNA.
Jurnal Pendidikan dan Manajemen Islam Volume.
15 Nomor.
01, 2026
Ibrahim Musa reveals that their shared intellectual ancestry did not yield uniformity, but rather resulted in divergent educational orientations.
Haji Abdul Karim Amrullah proposed a pragmatic methodology that highlighted the societal value of knowledge and incorporated experiential techniques, a hybrid religious-secular curriculum, and revolutionary reform initiatives.
Conversely.
Sheikh Ibrahim Musa cultivated an idealistic perspective rooted in the consistency of ancient Islamic research, prioritizing text-based education, specialization, and incremental transformation.
These disparities illustrate two fundamentally divergent approaches to understanding the relationship between revelation .
and reason (Aoaq.
within the framework of colonial modernity.
This work theoretically contests the singular story of Islamic modernism by emphasizing its internal diversity and reevaluating the distinction between tradition and It provides a comparative analytical framework for examining Islamic educational thinking across various contexts.
The findings indicate that the conflict between social responsiveness and scholarly depth should not be addressed as a dichotomy, but rather be utilized as a positive force.
The integration of Haji Abdul Karim Amrullah's transformative approach with Sheikh Ibrahim Musa's intellectual rigor presents a potential framework for advancing Islamic education that is both theologically sound and attuned to modern issues.
Ray Silva dkk,The Educational Thought of Haji Abdul Karim Amrullah and Sheikh Ibrahim Musa: A Comparative Study Bibliography