DOCSLIB.ORG

Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia's Muslims Kovacs, Amanda

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia's Muslims Kovacs, Amanda www.ssoar.info Saudi Arabia exporting Salafi education and radicalizing Indonesia's Muslims Kovacs, Amanda Veröffentlichungsversion / Published Version Arbeitspapier / working paper Zur Verfügung gestellt in Kooperation mit / provided in cooperation with: GIGA German Institute of Global and Area Studies Empfohlene Zitierung / Suggested Citation: Kovacs, A. (2014). Saudi Arabia exporting Salafi education and radicalizing Indonesia's Muslims. (GIGA Focus International Edition, 7). Hamburg: GIGA German Institute of Global and Area Studies - Leibniz-Institut für Globale und Regionale Studien. https://nbn-resolving.org/urn:nbn:de:0168-ssoar-402325 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY-NC-ND Lizenz This document is made available under a CC BY-NC-ND Licence (Namensnennung-Nicht-kommerziell-Keine Bearbeitung) zur (Attribution-Non Comercial-NoDerivatives). For more Information Verfügung gestellt. Nähere Auskünfte zu den CC-Lizenzen finden see: Sie hier: https://creativecommons.org/licenses/by-nc-nd/4.0 https://creativecommons.org/licenses/by-nc-nd/4.0/deed.de Number 7 2014 ISSN 2196-3940 INTERNATIONAL Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’s Muslims Amanda Kovacs Salafis, who defend a very conservative, literal interpretation of Islam and treat Shia Muslims with hostility, are not just a phenomenon in the Middle East. They are increasingly pressuring Shias and other religious minorities in Indonesia, too. Analysis Saudi Arabia is the world’s main provider of Islamic education. In addition to promoting Salafism and maligning other religious communities, Saudi educational materials present the kingdom in a favorable light and can also exacerbate religious strife, as they are doing in Indonesia. The Saudi educational program aims to create global alliances and legitimize the Saudi claim to be the leader of Islam – at home and abroad. Since switching to democracy in 1998, Indonesia has been shaken time and EDITION again by Salafi religious discrimination and violence, often on the part of graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980. Domestically, Saudi Arabia uses educational institutions to stabilize the system; since the 1960s, it has become the largest exporter of Islamic education. After Saudi Arabia began to fight with Iran for religious hegemony in 1979, it founded schools and universities worldwide to propagate its educational traditions. In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian English society, it also provides a gateway to all of Southeast Asia. As long as Muslim societies fail to create attractive government-run educational institutions for their citizens, there will be ample room for Saudi influence. Keywords: Saudi Arabia, Indonesia, education policy, Salafism www.giga-hamburg.de/giga-focus Salafism Is Polarizing Indonesia’s mildly penalizes, with just a few months in Muslims prison. On the other hand, Ahmadis in Indo- nesia have been forbidden to proselytize since Although Indonesia was a popular example 2008. Violators risk five years’ imprisonment. for the peaceful coexistence of the most var- Most of the violent acts against Muslim ied religions under Suharto’s military dicta- minorities are carried out by members of the torship (1967–1998), since democracy was in- Salafi3 Islamic Defenders Front (Front Pem- troduced in 1998, numerous religious con- bela Islam, FPI), founded in 1999. Wrapped flicts have come to the fore (Human Rights in white robes and turbans, FPI members set Watch 2013). While these conflicts were re- out with wooden clubs to attack what in their pressed by Suharto, the new room to maneu- view are dissidents and un-Islamic establish- ver means that in predominantly Sunni Indo- ments – people who belong to the Liberal Is- nesia conflicts are now erupting with great- lam Network (Jaringan Islam Liberal, JIL), er intensity.1 Since 2011, there has been a dra- and discotheques, nightclubs, and restau- matic increase in violence against and dis- rants that serve alcohol. The FPI is modeled crimination of Shia Muslims:2 In February on the Saudi religious police, who act as mor- 2011, a group of 200 Sunnis devastated a Shi- al guardians. FPI founder Habib Rizieq at- ite boarding school in Bangil and injured nine tended the Saudi Islamic and Arabic College pupils. That December, another boarding of Indonesia (Lembaga Ilmu Pengetahuan Is- school in Sampang was violently attacked. Its lam dan Arab, LIPIA)4 in Jakarta, then contin- 300 residents were driven out and are still liv- ued his studies in Riyadh with a Saudi gov- ing in emergency shelters. Tajul Muluk, the ernment scholarship. director of the destroyed Shia establishment, The Indonesian Salafi Warriors of Jihad was sentenced to two years in prison for blas- (Laskar Jihad, LJ) was founded in the year phemy. When he appealed, his sentence was 2000, when Muslims and Christians were vi- increased to four years. In 2012, the minister olently clashing on the eastern Moluccan is- for religious affairs, Suryadharma Ali, stated lands. Before it was disbanded in 2002, the that Shia Islam is a false interpretation of Is- LJ mobilized thousands of Indonesian Mus- lam. In this year’s presidential election cam- lims, trained them militarily, and led them to paign, conservative Sunni leaders like Cholil fight Christians. The group was identifiable Ridwan, who was trained at the Islamic Uni- by their broad white pants and shirts reminis- versity in Medina, called for crusades against cent of traditional Saudi clothing, and their the candidate Joko Widodo (Indonesian Dem- machetes. The founding of the LJ, its violence, ocratic Party of Struggle, Partai Demokrasi and its subsequent dissolution were justified Indonesia Perjuangan, PDI-P), because it was by legal opinions of Saudi and Yemeni schol- rumored that if victorious, he might name ars whom the LJ founder Jafar Umar Thalib the Shiite intellectual Jalaluddin Rakhmat as consulted in consideration of the situation in minister for religious affairs (Vice News 2014). the Moluccas. These antagonistic attitudes among parts Like the FPI founder, Jafar Umar Thalib of the Indonesian population towards the graduated from LIPIA, the Saudi college in Shia minority, estimated at approximately 2.5 Jakarta. It is striking that many prominent In- million, are also transferred to other non-Sun- donesian Salafis attended LIPIA. LIPIA alum- ni groups. Ahmadis also suffer violent perse- ni Abu Nida, Ahmad Faiz Asifuddin, and cution and deadly attacks, which Indonesian Aunur Rafiq Ghufron are key actors in the law either does not punish at all or only very spread of Salafism through pesantren (Islamic boarding schools); LIPIA graduates Zain al- 1 The following information is the result of the author’s fieldwork in Indonesia and her source evaluations. 2 With more than 191 million Muslims, Indonesia has the 3 Salafism is understood as a literal reading of the Koran, world’s largest Muslim population; its 240 million inhabitants which, with the Hadith, is supposed to inform all aspects of make it the world’s fourth-largest nation by population. Six life. The academic literature distinguishes between political religions are officially recognized: Islam (approx. 87 percent and jihadist Salafists, who are ready to use violence, and the of the population), Protestantism (7 percent), Catholicism (3 quietistic, who are not interested in any political activities. percent), Hinduism (1.9 percent), Buddhism (1 percent), and For an introduction see: Said and Fouad 2014. Confucianism (0.13 percent). 4 See: <www.lipia.org>. GIGA Focus International Edition/English 7/2014 - 2 - Muttaqin, Nurcholis Ridwan, and Hepi Andi and the rights of religious minorities reflect founded the anti-West, anti-Semitic, Salafist its conservative tribal culture. These polit- magazine Sabili. ical and social contradictions are fodder for Guided by the values and traditions of the opposition, and especially for the Salafis, the “Wahhabi” Salafism of Saudi Arabia, who understand an Islamic state as one that these Islamist actors foment inter- and intra- renounces everything Western and consider religious tension in Indonesian society. Not the House of Saud to be illegitimate. With this only is their religious engagement Islamiz- view, in 1979 heavily armed Islamist radicals ing Indonesia with shades of Salafism, it is seized the Grand Mosque of Mecca, denounc- also Arabizing the country. ing the royal dynasty and criticizing Wahha- In the Saudi government’s effort to spread bi scholars for supporting it. In an attempt to Salafism, and especially its anti-Shia ideolo- prevent similar uprisings, Saudi Arabia has gy, transnational educational institutions like since sought to socialize its citizens in confor- LIPIA in Indonesia play an important role in mity with the state. Saudi educational insti- building alliances. Following the 1979 Shia tutions teach Wahhabism and peddle a posi- revolution in Iran and the Iranian/Saudi he- tive image of the royal family, describing the gemonic conflict that ensued, Indonesia took country as chosen by God to be Islam’s glob- on major strategic importance for Saudi reli- al center and the leader of the Muslim world. gious politics. With the world’s largest Mus- Saudi pedagogy generally opposes free and lim population, Indonesia is of particular in- critical thinking and teaches blind obedience terest to Saudi Arabia, which views it as the and submission to the existing religious-po- base and gateway for relations with the Mus- litical order. lims of Southeast Asia. Each year Indonesia Scholarly analyses (Center for Religious sends the largest share of Muslim pilgrims to Freedom of Freedom House 2006; Groiss the holy places in Mecca and Medina (hajj). 2003) of the ideology taught in Saudi school- This religious tourism brings money into the books find that it promotes an antipluralis- country, so Saudi Arabia also has a financial tic worldview with stereotypes of the enemy. interest in maintaining good relations with The teaching material is intended to cement Indonesia.
Load more

Recommended publications
  • Constructing” the Jemaah Islamiyah Terrorist: a Preliminary Inquiry
    No. 71 “CONSTRUCTING” THE JEMAAH ISLAMIYAH TERRORIST: A PRELIMINARY INQUIRY Kumar Ramakrishna Institute of Defence and Strategic Studies Singapore OCTOBER 2004 With Compliments This Working Paper series presents papers in a preliminary form and serves to stimulate comment and discussion. The views expressed are entirely the author’s own and not that of the Institute of Defence and Strategic Studies The Institute of Defence and Strategic Studies (IDSS) was established in July 1996 as an autonomous research institute within the Nanyang Technological University. Its objectives are to: • Conduct research on security, strategic and international issues. • Provide general and graduate education in strategic studies, international relations, defence management and defence technology. • Promote joint and exchange programmes with similar regional and international institutions; organise seminars/conferences on topics salient to the strategic and policy communities of the Asia-Pacific. Research Through its Working Paper Series, IDSS Commentaries and other publications, the Institute seeks to share its research findings with the strategic studies and defence policy communities. The Institute’s researchers are also encouraged to publish their writings in refereed journals. The focus of research is on issues relating to the security and stability of the Asia-Pacific region and their implications for Singapore and other countries in the region. The Institute has also established the S. Rajaratnam Professorship in Strategic Studies (named after Singapore’s first Foreign Minister), to bring distinguished scholars to participate in the work of the Institute. Previous holders of the Chair include Professors Stephen Walt (Harvard University), Jack Snyder (Columbia University), Wang Jisi (Chinese Academy of Social Sciences) and Alastair Iain Johnston (Harvard University).
    [Show full text]
  • Name and Address Supplied
    CURRENT AND FUTURE DANGERS IN AUSTRALIA'S RELATIONS WITH INDONESIA ALL words and sentences in Red above and throughout this ciocament must he omitted ' from any publicly released documents. ;P1 ' I SUMMARYOF KEY ISSUES RAISED IN THIS PAPER: 1. Dangers to Australia's long-term security caused by a variety of factors influencing the course of events in Indonesia. 2. The probability of a large-scale refugee exodus to Australia within the next 3-5 years if oppression of minority groups left unchecked. 3. Recently discussions with a number of local Indonesian and overseas leaders regarding the concerns of Islamists controlling the national agenda 4. What can Australia do to help create better relations with Indonesia and to help Indonesia to be a more stable and reliable partner? 1. Dangers to Australia's long-term security caused by a variety of factors influencing the course of events in Indonesia. a. Despite the oflcial disbanding of the "Laskar Jihad" there are still ongoing & only partially restrained attacks by the Islamic "Jihad" and their trained followers in Central Sulawesi, Ambon, and North Maluku. The Islamic Jihad is a network or brotherhood consisting of numerous organizations whose goal is the establishing of Islamic Sharia Law throughout Indonesia and Indonesia becoming an Islamic State. Some of the more visionary radical elements aligned with "Jama 'ah Islamiyah " want to establish a S.E.Asian Islamic nation which would then set its goal on conquering, if necessary by force, other nations in the region, such as Australia, for Islam. To the present time these Islamic Jihad forces are acting with impunity and apparent immunity, although the Bali bombing seems to have caused a temporary halt to many of the major attacks, but in their place there has been a massive increase in the numbers of small bombings and bomb-threats throughout the country: 1.
    [Show full text]
  • Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Seto, Ario
    www.ssoar.info Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Seto, Ario Veröffentlichungsversion / Published Version Zeitschriftenartikel / journal article Empfohlene Zitierung / Suggested Citation: Seto, A. (2019). Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing. ASEAS - Austrian Journal of South-East Asian Studies, 12(2), 187-208. https://doi.org/10.14764/10.ASEAS-0021 Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer CC BY-NC-ND Lizenz This document is made available under a CC BY-NC-ND Licence (Namensnennung-Nicht-kommerziell-Keine Bearbeitung) zur (Attribution-Non Comercial-NoDerivatives). For more Information Verfügung gestellt. Nähere Auskünfte zu den CC-Lizenzen finden see: Sie hier: https://creativecommons.org/licenses/by-nc-nd/3.0 https://creativecommons.org/licenses/by-nc-nd/3.0/deed.de Aktuelle Südostasienforschung Current Research on Southeast Asia Islamist Buzzers: Message Flooding, Offline Outreach, and Astroturfing Ario Seto ► Seto, A. (2019). Islamist buzzers: Message flooding, offline outreach, and astroturfing.Austrian Journal of South-East Asian Studies, 12(2), 187-208. Based on ethnographic research on Islamist buzzers – social media political operators tasked with making particular online conversation subjects trend – in Indonesia, this article details the process of how the proliferation of insensitive message in both the online and offline realms plays a role in mobilizing those sympathetic to religious fundamental- ism. As this research shows, the interviewed buzzers were one of the driving forces behind the massive success of the fundamentalist Islamic Defenders Front (Front Pembela Islam, FPI) as they mobilized people to participate in the organization’s political rallies between 2016 and 2017. Driven by altruistic volunteerism and sense of community, these actors go beyond their duty as click-farmers.
    [Show full text]
  • Ahmad Izzan Dindin Moh Saepudin METODE PEMBELAJARAN AL
    Ahmad Izzan Dindin Moh Saepudin METODE PEMBELAJARAN AL-QUR‟AN Pembelajaran Al-Qur‟an KATA PENGANTAR Bismillahirrahmanirrahim Alhamdulilah, puji dan syukur penulis haturkan kepada Allah SWT atas selesainya pembuatan buku “Kapita Selekta Pembelajaran Al-Qur‟an” bagi mahasiswa Prodi Ilmu Al-Qur‟an dan Tafsir fakultas Ushuluddin Universitas Islam Negeri Sunan Gunung Djati Bandung . Salawat dan salam semoga terlimpahkan kepada Nabi Muhammad Saw., Buku ini merupakan kumpulan metode-metode yang dikemukakan oleh para ahli dalam bidang Alquran dari berbagai segi yaitu Ilmu Tahsin, Tajwid, Tahfidz, Kitabah dan Tarjamah. Tujuan dari penulis buku ini dikhususkan kepada Mahasiswa yang mepelajari metodologi pembalajaran Al-Qur‟an sebagai bahan bacaan dan rujukan dalam belajar. Penulis ucapkan terima kasih kepada pihak-pihak yang terkait, kritik dan saran penulis harapkan dalam pengembangan substansi buku ini. Bandung, 30 Agustus 2018 Penulis, Transliterasi Arab Latin Pedoman transliterasi (pemindahan bahasa Arab ke dalam tulisan bahasa Indonesia ) dalam penulisan ilmiah. 1. Konsonan Fonem konsonan bahasa Arab, yang dalam sistem tulisan Arab dilambangkan dengan huruf, sebagian dengan tanda, sebagian lagi dengan huruf dan tanda sekaligus, seperti berikut ini : Huruf Nama Huruf Nama Huruf Nama Arab Arab Arab q ق z ص a ا k ن s س b ب l ل sh ش t ت m م {s ص th ث n ى {d ض j ج h هـ {t ط {h ح w و {z ظ kh خ y ي „ ع d د gh غ dh ر f ف r س 2. Vokal a. Vokal Tunggal Tanda Nama huruf Nama Vokal latin Fath}ah A A ــَـ Kasrah I I ـــِ D{ammah U U ـــُ b.
    [Show full text]
  • Interna Tional Edition
    Number 7 2014 ISSN 2196-3940 INTERNATIONAL Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’s Muslims Amanda Kovacs Salafis, who defend a very conservative, literal interpretation of Islam and treat Shia Muslims with hostility, are not just a phenomenon in the Middle East. They are increasingly pressuring Shias and other religious minorities in Indonesia, too. Analysis Saudi Arabia is the world’s main provider of Islamic education. In addition to promoting Salafism and maligning other religious communities, Saudi educational materials present the kingdom in a favorable light and can also exacerbate religious strife, as they are doing in Indonesia. The Saudi educational program aims to create global alliances and legitimize the Saudi claim to be the leader of Islam – at home and abroad. Since switching to democracy in 1998, Indonesia has been shaken time and EDITION again by Salafi religious discrimination and violence, often on the part of graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980. Domestically, Saudi Arabia uses educational institutions to stabilize the system; since the 1960s, it has become the largest exporter of Islamic education. After Saudi Arabia began to fight with Iran for religious hegemony in 1979, it founded schools and universities worldwide to propagate its educational traditions. In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian English society, it also provides a gateway to all of Southeast Asia. As long as Muslim societies fail to create attractive government-run educational institutions for their citizens, there will be ample room for Saudi influence.
    [Show full text]
  • Saudi Strategies for Religious Influence and Soft Power in Indonesia
    12 2 July 2020 Saudi Strategies for Religious Influence and Soft Power in Indonesia Jarryd de Haan Research Analyst Indo-Pacific Research Programme Key Points Saudi Arabia’s push for religious influence in Indonesia has primarily taken shape through educational facilities, which remain the key source of influence today. Evidence of Saudi influence can also be seen through a trend of the “Arabisation” of Islam in Indonesia, as well as pressure on the Indonesian Government to maintain its hajj quota. Indonesian Muslim groups that object to the Salafist doctrine will continue to act as a brake on Saud i religious influence. Pancasila and, more broadly, nationalism, could also be used by those seeking to limit Saudi influence in the future. The long-term implications are less clear, but it is likely that Indonesia will continue to see elements of its own society continue to push for the adoption of more conservative policies and practices. Summary Saudi Arabia has a long history of exporting its brand of Islam across the globe as a tool of religious soft power influence and as a means to counter the influence of its rival, Iran. Indonesia, a country which contains the largest Muslim population in the world, has been at the receiving end of that influence for decades. This paper examines the origins of Saudi religious influence in Indonesia, the obstacles to that influence and identifies some of the implications that it may have for Indonesian society in the long-term future. Analysis Historical Saudi Religious Influence Saudi Arabia’s efforts to increase its religious influence in Indonesia coincided with an Islamic revival throughout South-East Asia in the late 1970s.
    [Show full text]
  • Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’S Muslims
    Number 7 2014 ISSN 2196-3940 INTERNATIONAL Saudi Arabia Exporting Salafi Education and Radicalizing Indonesia’s Muslims Amanda Kovacs Salafis, who defend a very conservative, literal interpretation of Islam and treat Shia Muslims with hostility, are not just a phenomenon in the Middle East. They are increasingly pressuring Shias and other religious minorities in Indonesia, too. Analysis Saudi Arabia is the world’s main provider of Islamic education. In addition to promoting Salafism and maligning other religious communities, Saudi educational materials present the kingdom in a favorable light and can also exacerbate religious strife, as they are doing in Indonesia. The Saudi educational program aims to create global alliances and legitimize the Saudi claim to be the leader of Islam – at home and abroad. Since switching to democracy in 1998, Indonesia has been shaken time and EDITION again by Salafi religious discrimination and violence, often on the part of graduates of LIPIA College in Jakarta, which was founded by Saudi Arabia in 1980. Domestically, Saudi Arabia uses educational institutions to stabilize the system; since the 1960s, it has become the largest exporter of Islamic education. After Saudi Arabia began to fight with Iran for religious hegemony in 1979, it founded schools and universities worldwide to propagate its educational traditions. In Jakarta, LIPIA represents a Saudi microcosm where Salafi norms and traditions prevail. LIPIA not only helps Saudi Arabia to influence Indonesian English society, it also provides a gateway to all of Southeast Asia. As long as Muslim societies fail to create attractive government-run educational institutions for their citizens, there will be ample room for Saudi influence.
    [Show full text]
  • Jemaah Islamiyah's Publishing Industry
    INDONESIA: JEMAAH ISLAMIYAH’S PUBLISHING INDUSTRY Asia Report N°147 – 28 February 2008 TABLE OF CONTENTS EXECUTIVE SUMMARY ...................................................................................................... i I. INTRODUCTION ........................................................................................................... 1 II. ISLAMIC PUBLISHING............................................................................................... 2 III. THE JI-LINKED COMPANIES................................................................................... 3 A. AL-ALAQ..............................................................................................................................3 B. THE ARAFAH GROUP ............................................................................................................4 C. THE AL-QOWAM GROUP.......................................................................................................5 D. THE AQWAM GROUP.............................................................................................................6 E. KAFAYEH CIPTA MEDIA (KCM)...........................................................................................8 F. OTHER SOLO AREA PUBLISHERS...........................................................................................9 G. AR-RAHMAH MEDIA.............................................................................................................9 IV. THE PUBLISHNG PROCESS...................................................................................
    [Show full text]
  • Imagining the Land of the Two Holy Mosques: the Social and Doctrinal Importance of Saudi Arabia in Indonesian Salafi Discourse
    Chris Chaplin Imagining the land of the two holy mosques: The social and doctrinal importance of Saudi Arabia in Indonesian Salafi Discourse Article (Refereeed) Published version Original citation: Chaplin, C (2017). Imagining the land of the two holy mosques: The social and doctrinal importance of Saudi Arabia in Indonesian Salafi Discourse. The Austrian Journal of South-East Asian Studies 7, (2) pp. 217-236. DOI: 10.14764/10.ASEAS-2014.2-6 Reuse of this item is permitted through licensing under the Creative Commons: © 2014 The Authors CC BY-NC-ND 3.0 This version available at: http://eprints.lse.ac.uk/84483/ Available in LSE Research Online: October 2017 LSE has developed LSE Research Online so that users may access research output of the School. Copyright © and Moral Rights for the papers on this site are retained by the individual authors and/or other copyright owners. You may freely distribute the URL (http://eprints.lse.ac.uk) of the LSE Research Online website. Aktuelle Südostasienforschung Current Research on Southeast Asia Imagining the Land of the Two Holy Mosques: The Social and Doctrinal Importance of Saudi Arabia in Indonesian Salafi Discourse Chris Chaplin ► Chaplin, C. (2014). Imagining the Land of the Two Holy Mosques: The social and doctrinal importance of Saudi Arabia in Indonesian Salafi discourse. ASEAS – Austrian Journal of South-East Asian Studies, 7(2), 217-236. The emergence of Salafi Islam within Indonesia has shifted the imaginary boundaries of Islamic identity. Although relatively small in numbers, Salafis propagate a religious dis- course linked to scholars in Saudi Arabia.
    [Show full text]
  • Indonesia: Jemaah Islamiyah’S Publishing Industry
    INDONESIA: JEMAAH ISLAMIYAH’S PUBLISHING INDUSTRY Asia Report N°147 – 28 February 2008 TABLE OF CONTENTS EXECUTIVE SUMMARY ...................................................................................................... i I. INTRODUCTION ........................................................................................................... 1 II. ISLAMIC PUBLISHING............................................................................................... 2 III. THE JI-LINKED COMPANIES................................................................................... 3 A. AL-ALAQ..............................................................................................................................3 B. THE ARAFAH GROUP ............................................................................................................4 C. THE AL-QOWAM GROUP.......................................................................................................5 D. THE AQWAM GROUP.............................................................................................................6 E. KAFAYEH CIPTA MEDIA (KCM)...........................................................................................8 F. OTHER SOLO AREA PUBLISHERS...........................................................................................9 G. AR-RAHMAH MEDIA.............................................................................................................9 IV. THE PUBLISHNG PROCESS...................................................................................
    [Show full text]
  • Pembelajaran Kitab Kuning Pada Pondok Pesantren Hidayatullah Ternate
    Jurnal Pusaka, Vol. 6, No.1, 2018 Pembelajaran Kitab Kuning pada Pondok Pesantren Hidayatullah Ternate Learning of Kitab Kuning In the Islamic Boarding School Hidayatullah Ternate Faizal Bachrong Balai Penelitian dan Pengembangan Agama Makassar Jl. A.P. Pettarani No.72 Makassar. Telp: 0411-452952 Email: Faizal Bachrong@gmail com. Info Abstract Artikel Pengkajian kitab kuning di Pesantren merupakan unsur penting dari padanya, dan hal ini secara umum cenderung mengalami kemunduran, karena berbagai hal. Karena itu pengkajian tentang pemanfaatan kitab kuning di pesantren penting dilakukan. Penelitian ini menyoroti realitas pengkajian kitab kuning di pesantren. Fokus penelitian ini adalah PP HIdayatullah Ternate. Karena penelitian ini Diterima merupakan penelitian kualitatif, maka teknik pengumpulan datanya adalah wawancara, observasi dan studi dokumen dan pustaka. Analisis datanya adalah 20 deskreprif kualitatif. PP Hidayatullah Ternate termasuk pondok pesantren Februari kombinasi yang selain membina satuan pendidikan formal berupa sekolah dan madrasah, juga membina kepesantrenan, termasuk pengajian kitab. Santri yang 2018 dibina di dalamnya laki-laki dan perempuan. Dalam program kepesantrenan selain salat berjemaah, hafalan Al Alquran dan hadits, juga ada taklim diniyah (pengkajian kitab) dan ada halaqah diniyah. Pengkajian kitab memilih 5 kitab Revisi I yang digariskan oleh Pengurus Pusat Hidayatullah berkaitan dengan Aqidah, 25 Fiqih, Tafsir. Sirah dan Bahasa Arab. Para pengajarnya adalah kader-kader Hidayatullah sendiri dan lainnya. Pengkajian kitab ini dengan metode ceramah Maret dan kitab pegangannya adalah terjemahannya. Santri hanya mendengar tanpa 2018 memiliki kitabnya. Kendala utama adalah kemampuan berbahasa Arab uantuk pengkajian kitab, terutama bagi santri yang dapat digolongkan tidak memilikinya. Kata Kunci: Pondok Pesantren, Hidayatullah Ternate, Pengkajian kitab. Revisi II The study of the Kitab Kuning at the Islamic Boarding School is an important 5 element of it, and this generally tends to decline, because of various things.
    [Show full text]
  • Chapter 2: Jemaah Tarbiyah and Islamisation in Indonesia
    Chapter 2: Jemaah Tarbiyah and Islamisation in Indonesia The long process of Islamisation1 that planted its roots in the society of the Indonesian archipelago in the 14th century is by no means yet finished. It continues to bring about change and continuation, from conversion to re-islamisation.2 After Islam gained its roots in Indonesia until now, all efforts of Islamisation carried out by its agents mainly have aimed to bring the followers of Islam closer to practices of orthodox Islam (reform).3 Both traditionalists and modernist have been known for their role in carrying out the reform in different degree and approaches. This ongoing process has also manifested interesting and distinct phenomena through time, depending on the varying contexts of social and cultural change. Over the centuries, Islam has played a major role, not only in shaping society but also in directing the course of Indonesian politics. The fact that Muslims are the majority in Indonesia is considered clear evidence of the importance of Islam. However, to what extent Islam has been adopted at the contemporary structural level is still debatable. In order to gain sufficient knowledge about its role, two distinct approaches: cultural and political, in the Islamisation process need to be presented.4 While cultural approach tends to focus itself effort in Islamising the society, the political (structural) approach prefer to rely on structural and political power in carrying out its Islamisation agenda.5 Thus the emergence of Jemaah Tarbiyah in Indonesia is not an isolated phenomenon, but part of the general process of Islamisation. Through a detailed study of the model and approach of Jemaah Tarbiyah in furthering its dakwah or predication, we can discover the religious and political orientations of the movement, and in particular, the movement's view of the relationship between religion and the state in Indonesia.
    [Show full text]