Muhammad Yunus, a trader who was quite successful, in his youth earned a traditional religious education and mastered the Arabic language, so he could self-taught through the scriptures of interests.

[2] One time, there was a discussion took place after an event festivity at the home of a family member, a native of Sumatra that had been living in Bandung.

The discussions intensified and became not just limited to religious issues, but wider and more political, such as on the dichotomy between traditional and Islamic Modernism that was occurring at the time between scholars of Jamiat Kheir and al-Irshad in Batavia, or the issue of communist infiltration in Sarekat Islam (SI) and the efforts Muslims tried to confront it.

Hassan was smart and mastered Islamic Sciences and General knowledge at large as well as fluent in Arabic, English, Malay and Tamil language.

The abbreviated name of Persatuan Islam "PERSIS", which means Persian in Latin, was regarded as a westernized word influenced by the Dutch colonialism.

[2] PERSIS transforms into a bolder and more extreme organization than the Muhammadiyah and al-Irshad in opposing heresy, myth and superstition that are considered Islamic.

[2][3] It also harshly criticizes Ba 'Alawi sada's adherence to taqlid and rejection of ijtihad, visitations of tombs (ziyarat) and consequent approval of saint worship, Kafa'ah between Sayyid women and non-Sayyid men, and the belief about elevated status of Arab Indonesians in the Indonesian Muslim community.

The magazine was named al-Fatwa written in Jawi letters, resulting in more demand by the Muslims in Sumatra, Borneo and Malaysia.