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13 - Muslim Fundamentalism in Educational Institutions: A Case Study of Rohani Islam in High Schools in Cirebon
- Edited by Jajat Burhanudin, Kees van Dijk
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- Book:
- Islam in Indonesia
- Published by:
- Amsterdam University Press
- Published online:
- 09 January 2021
- Print publication:
- 31 January 2013, pp 215-226
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Summary
Introduction
In his article published on the UIN (State Islamic University) Jakarta website, Komarudin Hidayat (2009: 1) mentions the successful infiltration of schools by Muslim fundamentalist Islamic networks, particularly senior high schools (Sekolah Menengah Atas, SMA), both private and public. He refers to the latest research conducted by the Pusat Pengkajian Islam dan Masyarakat (Centre for the Study of Islam and Society, PPIM) at UIN Syarif Hidayatullah Jakarta. He then stresses that the main factors behind this relatively easy and fast penetration are students’ impressionability and their lack of understanding of religious doctrines. Both factors have been exploited in the processes of brainwashing and indoctrination used by fundamentalist group activists.
In the last four decades, Muslim fundamentalist movements and radical ideas have gained ground. The resurgence of the mullahs in Iran in the late 1970s was a clear signal of Islam's revival in opposition to the hegemonic power of the infidel West. In Indonesia, the influence of this resurgence through a variety of media became visible in the late 1980s and early 1990s. Yet, it was not only the shi’a faction that thrived among Indonesian Muslims; in addition, Saudi Arabianbased Wahabi notions competed to win the hearts and minds of Indonesian Muslims.
Wahabi ideas were propagated in particular by the Dewan Dakwah Islamiyah Indonesia (DDII), which was founded in 1967 by former Masyumi leaders. The founding of the DDII was closely related to a new awareness among Muslim leaders that there was a real threat from a massive Christianisation movement, following the collapse of the Indonesian Communist Party (PKI). The fact that many former PKI supporters converted to Protestantism or Roman Catholicism opened the eyes of Muslim leaders to the fact that the dakwah movement was more critical in furthering Islam than the political battle that had clearly failed.
The dakwah movement instigated by the DDII was consolidated with the rise of corresponding ideas at a number of major secular universities, including the Institut Teknologi Bandung (ITB) and the Gadjah Mada University in Yogyakarta. Activists made university mosques their centres and organised halaqoh, an Arabic word that describes a sort of religious study circle where Islamic knowledge is transferred from teachers to students.
5 - Authority Contested: Mathla'ul Anwar in the Last Years of the New Order
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- By Didin Nurul Rosidin, Leiden University
- Edited by Azyumardi Azra, Kees van Dijk, Nico J. G. Kaptein
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- Book:
- Varieties of Religious Authority
- Published by:
- ISEAS–Yusof Ishak Institute
- Published online:
- 21 October 2015
- Print publication:
- 30 April 2010, pp 93-114
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Summary
INTRODUCTION
Mathla'ul Anwar (Matlaʿu al-Anwar) along with its madrasah was founded in 1916 by a group of Bantenese religious teachers (kiyai) as an immediate response towards both the massive introduction of secular schools by the Dutch colonial government following the issuance of the Ethical Policy and the declining effectiveness of the pesantren- (traditional Islamic boarding school) based education in providing an attractive place to study religion for Muslim youth in Banten. Mathla'ul Anwar's madrasah was to be the first modern Islamic school in the Banten region before the foundation of the Al-Khairiyah (al-Khairiyya) in Serang in 1923. From its foundation to the present, there have been seven different leaders who have acted as the general chairman of the central board of Mathla'ul Anwar, including Kiyai Haji Muhammad Yasin (1916–37), Kiyai Haji Abdul Mu'thi (1937–39), Kiyai Haji Uwes Abu Bakar (1939–72), Kiyai Haji Muslim Abdurrahman (1972–74), Haji Nafsirin Hadi (1974–85), Kiyai Haji Burhani (1985–91) and Haji Irsyad Djuwaeli (1991–up to now). Except Nafsirin Hadi and Irsyad Djuwaeli, all leaders have a similar education background, pesantren. Meanwhile, both Nafsirin Hadi and Irsyad Djuwaeli represented the alumni of the madrasah. For instance, Irsyad Djuwaeli spent his early studies at the madrasah of the Anwarul Hidayah (Anwar al-Hidaya) before continuing his study at the Religious Teacher Training (Pendidikan Guru Agama, PGA) of Mathla'ul Anwar in Jakarta. Educational background is important to see the style and orientation, as well as their acceptability among traditional members of Mathla'ul Anwar. Members of this organization would not qualify Nafsirin Hadi as a true leader of Mathla'ul Anwar due to his lack of religious expertise, while they highly admired Kiyai Uwes Abu Bakar as an example of the perfect leader due to his exceptional expertise in religious matters. Yet, authoritative knowledge in religious matters as the only referred parameter for judging the leadership in Mathla'ul Anwar does not do justice to reality as is shown in the case of Irsyad Djuwaeli's leadership.