Teungkoe Moehamad Noer was an Atjèhnese oelama — the son-in-law of Teungkoe Moehamad Daoed Beureu-éh, the chairman of the Poesa — who served as one of the main teachers at the modern religious school associated with the Poesa movement, and who had previously been noted in the Idi region for anti-authority statements. Piekaar’s Atjèh and the War with Japan introduces him as one of the principal figures of the younger generation of oelama’s whose training in Egypt and whose political militancy connected the religious authority of the older generation to the political agitation of the late colonial period.
Training in Egypt
Teungkoe Moehamad Noer, Piekaar records, “had also received his training in Egypt” — that is, he had studied at al-Azhar or another of the Islamic institutions of higher learning in Egypt that attracted students from across the Muslim world. The Egyptian training — which he shared with other young oelama’s of the Poesa movement — gave him a religious authority that was independent of the traditional Atjèhnese chains of transmission, and exposed him to the Islamic modernist and reformist currents that were shaping Muslim thought in the early twentieth century. The return of the Egyptian-trained oelama’s to Atjèh was, in Piekaar’s account, one of the principal factors in the religious-political reorganisation of the late 1930s.
The Idi region incident
Before his association with the religious school of the Poesa movement, Teungkoe Moehamad Noer “had been noted in the Idi region for anti-authority statements.” The Idi region — the East Coast subdistrict — was, in the pre-war period, one of the principal theatres of religious-political agitation; the “anti-authority statements” of Teungkoe Moehamad Noer reflected the militant orientation that would later find institutional expression in the Poesa. The incident — the notoriety he acquired in the Idi region — was, in Piekaar’s account, one of the antecedents that the administration would later forget at its peril.
The religious school and the Poesa
Teungkoe Moehamad Noer served as one of the main teachers at the modern religious school whose other main teachers included Teungkoe Isma’el Jacoeb and Teungkoe Hadji Aboe Bakar. The school — associated with the Poesa movement — was the principal institutional vehicle of the religious-political reorganisation of the late 1930s. As the son-in-law of the chairman of the Poesa, Teungkoe Moehamad Noer occupied a particularly prominent position in the movement: his family connection to Teungkoe Moehamad Daoed Beureu-éh gave him a standing that complemented his Egyptian training and his political militancy.
Significance
The combination of Egyptian training, anti-authority militancy, and family connection to the chairman of the Poesa made Teungkoe Moehamad Noer, in Piekaar’s account, one of the principal figures of the younger generation of oelama’s — the generation that would, in the events of 1942, provide the bridge between the religious authority of the older generation and the political-military action of the Japanese occupation. The religious school, with its network of teachers and students, was the institutional framework within which this generational transition was carried out.
See Also
- [Teungkoe Moehamad Daoed Beureu-éh]
- [Poesa]
- [Idi]
- [Oelama]
- [Egyptian training of Atjèhnese oelama’s]
Source
Atjèh and the War with Japan, by Dr. A. J. Piekaar, translated from the Dutch original Atjèh en de oorlog met Japan (1949) (‘s-Gravenhage/Bandung: N.V. Uitgeverij W. van Hoeve; English edition), Chapter I, § 3.
Teungkoe Moehamad Noer was an Atjèhnese oelama — the son-in-law of Teungkoe Moehamad Daoed Beureu-éh, the chairman of the Poesa — who served as one of the main teachers at the modern religious school associated with the Poesa movement, and who had previously been noted in the Idi region for anti-authority statements. Piekaar’s Atjèh and the War with Japan introduces him as one of the principal figures of the younger generation of oelama’s whose training in Egypt and whose political militancy connected the religious authority of the older generation to the political agitation of the late colonial period.
Training in Egypt
Teungkoe Moehamad Noer, Piekaar records, “had also received his training in Egypt” — that is, he had studied at al-Azhar or another of the Islamic institutions of higher learning in Egypt that attracted students from across the Muslim world. The Egyptian training — which he shared with other young oelama’s of the Poesa movement — gave him a religious authority that was independent of the traditional Atjèhnese chains of transmission, and exposed him to the Islamic modernist and reformist currents that were shaping Muslim thought in the early twentieth century. The return of the Egyptian-trained oelama’s to Atjèh was, in Piekaar’s account, one of the principal factors in the religious-political reorganisation of the late 1930s.
The Idi region incident
Before his association with the religious school of the Poesa movement, Teungkoe Moehamad Noer “had been noted in the Idi region for anti-authority statements.” The Idi region — the East Coast subdistrict — was, in the pre-war period, one of the principal theatres of religious-political agitation; the “anti-authority statements” of Teungkoe Moehamad Noer reflected the militant orientation that would later find institutional expression in the Poesa. The incident — the notoriety he acquired in the Idi region — was, in Piekaar’s account, one of the antecedents that the administration would later forget at its peril.
The religious school and the Poesa
Teungkoe Moehamad Noer served as one of the main teachers at the modern religious school whose other main teachers included Teungkoe Isma’el Jacoeb and Teungkoe Hadji Aboe Bakar. The school — associated with the Poesa movement — was the principal institutional vehicle of the religious-political reorganisation of the late 1930s. As the son-in-law of the chairman of the Poesa, Teungkoe Moehamad Noer occupied a particularly prominent position in the movement: his family connection to Teungkoe Moehamad Daoed Beureu-éh gave him a standing that complemented his Egyptian training and his political militancy.
Significance
The combination of Egyptian training, anti-authority militancy, and family connection to the chairman of the Poesa made Teungkoe Moehamad Noer, in Piekaar’s account, one of the principal figures of the younger generation of oelama’s — the generation that would, in the events of 1942, provide the bridge between the religious authority of the older generation and the political-military action of the Japanese occupation. The religious school, with its network of teachers and students, was the institutional framework within which this generational transition was carried out.
See Also
- [Teungkoe Moehamad Daoed Beureu-éh]
- [Poesa]
- [Idi]
- [Oelama]
- [Egyptian training of Atjèhnese oelama’s]
Source
Atjèh and the War with Japan, by Dr. A. J. Piekaar, translated from the Dutch original Atjèh en de oorlog met Japan (1949) (‘s-Gravenhage/Bandung: N.V. Uitgeverij W. van Hoeve; English edition), Chapter I, § 3.