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Home , Ayatollah, Bangil, Faqih, Hawza, Taqlid, Ulama

> IIAS research Seeking unto Qum: The education of Indonesian Shi’i ustadhs Much attention has been paid to Malay-Indonesian students studying at Al-Azhar in , which has become an important centre of Islamic learning for Sunnis throughout the world. ’s minority Shi’i, meanwhile, have flocked to the so-called ‘ilmiyya (colleges of Islamic learning) of Qum, .

Zulkifli sentatives Ibrahim Amini, influential, and the modern system. The Indonesians, are provided with this Indonesian students who have come to Ayatollah Masduqi, and Hujjat al- traditional system’s curriculum includes modern type of programme. Iran attended Hujjatiyya, ince the of 1978- Mahmudi to Indonesia. Among their both transmitted and intellectual reli- including the presently prominent Shi’i S1979, Indonesia’s Shi’i minority has activities was a visit to YAPI (Yayasan gious sciences. Each subject has its own The Islamic Republic of Iran has made ustadh Husein Shahab, who was trans- grown. An increasing number of Islam, the Foundation of standard texts (Nasr 1987: 165-182), educational innovations in Qum’s ferred to this madrasa after he had stud- Indonesian students pursue their Islam- Islamic Education) of Bangil, , which are studied in halaqat (study cir- hawza ‘ilmiyya through the above-men- ied for two years at the Dar al-Tabligh. ic studies in the hawza ‘ilmiyya of Qum, where they met with its leader, Husein cles) under an ayatollah’s supervision. tioned ICIS, which coordinates pro- Unlike Dar al-Tabligh, the Madrasa Huj- the most prominent centre of Shi’i Al-Habsyi (1921-1994), who became the The educational programme is com- grammes for foreign students, assigns jatiyya follows the traditional system of Islamic education in the world. A Qum most important confidant of Iranian posed of three levels: muqaddamat (pre- students to , and monitors education generally used in the hawza education enhances the reputations of leaders and in Indonesia. At the liminary), sutuh (external) and dars al- their needs within the framework of dis- ‘ilmiyya. The majority of Indonesian stu- Indonesian Shi’i ustadhs (religious time, Husein Al-Habsyi was probably kharij (graduation class) or bahth al-kharij seminating Islamic knowledge and dents who become Shi’i ustadhs only teachers) within their Shi’i community. one of the most prominent Shi’i ulama (graduation research) (Momen 1985). teachings globally. ICIS has organised completed the preliminary level. They play an important role in da’wa in Indonesia and played a major role in The three levels have to be completed by innovative programmes based on the (Islamic propagation), educational and the development of Islamic da’wa and every mujtahid, a religious scholar who modern madrasa system for interna- Recently, along with the educational cultural activities. education. As a result of the meeting, has achieved the level of competence nec- tional students. The Madrasa reform in Qum, a large number of Qum’s hawza ‘ilmiyya agreed to accept essary to make religious decisions based Khomeini, for example, offers pro- Indonesian students have registered at Increase of Indonesian ten Indonesian students selected by on reason from the principal sources of grammes based on grade systems that the Madrasa Imam Khomeini, which students in Qum Husein Al-Habsyi. From then on till his Islam. When a student receives the ijaza include undergraduate and graduate lev- provides a modern system of education It is unclear exactly when Indonesian death in 1994, Husein Al-Habsyi was (license) that makes him a mujtahid, the els equivalent to the tertiary education in whichthey can pursue undergraduate students began to pursue Islamic edu- responsible for selecting candidates for ayatollah (ayat , ‘sign of the modern educational system. Such or graduate programmes and choose a cation in Qum, but it is known that study at hawza ‘ilmiyya in Qum and of God’) is usually bestowed upon him. innovation takes Qum’s hawza ‘ilmiyya specialisation. some did so several years before the other cities in Iran. Many were gradu- An ayatollah recognised as a marja’ al- a step close to becoming a leading inter- Iranian revolution. Ali Ridho Al-Habsyi, ates of YAPI and other educational insti- , meaning an authoritative source national centre of Islamic learning. Early Qum alumni, such as Umar Sha- son of Al-Habsyi and tutions and most have become impor- in matters of Islamic law, usually receives hab and Husein Shahab, have become grandson of Habib Ali Kwitang of Jakar- tant Shi’i ustadhs in Indonesia. the title ayatollah al-’uzma (grand ayatol- Every year an ICIS representative con- very prominent Shi’i figures and have ta1, studied in Qum in 1974. Six gradu- lah). The common title of an aspiring ducts a selection process at such Islamic contributed to the development of ates of the Pesantren Al-Khairat of Palu, Thus the number of Indonesian stu- mujtahid is hujjat al-Islam (proof of institutions as the Islamic Cultural Cen- Islamic da’wa, education and culture in Central Sulawesi, followed over the next dents studying in Qum has increased Islam). The structure of Shi’i ulama is ter of Jakarta and the Muthahhari Foun- Indonesia. Given ongoing educational two years. In September 1976, Umar significantly. By 1990, fifty Indonesian pyramidal; those of the highest level, the dation in . In addition to aca- innovations in Qum and Indonesians’ Shahab, an Arab descendant from students had reportedly completed their grand ayatollah, are the fewest in num- demic achievement, is requisite, growing interest in them, Qum alumni , South Sumatra, and today studies or were still studying in Qum. ber. The traditional system of education as it is an international language for might very well influence the future a famous Shi’i ustadh, came to Qum Ten years later the number of Qum is extremely important in Shi’i society, Islamic learning and the language of development of Islamic discourse in and, he says, studied alongside seven graduates in Indonesia was more than given the major role of marja’ al-taqlid instruction at certain madrasas in Qum. Indonesia. < other Indonesian students (Umar Sha- a hundred. In 2001, fifty Indonesian stu- throughout history. At the same time, upon their arrival in hab, interview 9/1/2003). In his field- dents were selected to continue their Iran, students are also required to follow Notes work in 1975, Fischer also noted the studies in Qum (Ali 2002: 201-204), The modern madrasa system is a trans- a six-month training programme in Per- 1 Habib Ali Al-Habsyi (1870-1968) known as presence of Indonesian students in and in 2004, I was informed, ninety formation of the classical system, adopt- sian, the language of instruction at most Ali Kwitang was the founder of the famous Qum; among foreign students, includ- more students were selected. ing the modern system of education in Qum’s Islamic educational institutions. Majlis Ta’lim (meeting place of education ing those from , Afghanistan, terms of gradation, curriculum, class- and da’wa) of Kwitang located in Jakarta. He , , Tanzania, , Nige- In addition to the growing interest of room learning and rules. Non-tradi- Educational institutions was regarded as (friend of God) and his ria and , Indonesians num- Indonesian students to study in Iran, the tional madrasas ‘are set up to serve attended by Indonesian grave became a pilgrimage site for the peo- bered the fewest. (Fischer 1980: 78). Iranian government, through its Inter- needs not supplied by the traditional sys- students ple of Jakarta. After its founder died, the national Center for tem’ (Fischer 1980: 81). The curriculum Both educational systems have been Majlis Ta’lim was led by his son Muhammad Since the establishment of the Islamic (Markaze Jahani-e Ulume Islami: ICIS), consists of religious and secular sci- attended by Indonesian students. The (1911-1993) who was close to the then Pres- Republic of Iran in 1979, interaction has stepped up efforts to attract interna- ences presented through a slightly sim- first group of Indonesian students were ident Suharto and GOLKAR political circles. between its government and Indonesian tional students. Since 1994 ICIS has been plified version of traditional study cours- enrolled at Dar al-Tabligh al-Islami, a Today it is under the leadership of Muham- Shi’i ulama has intensified. The victory under the supervision of the office of the es. Unlike the traditional system, this modern Shi’i institution founded in 1965 mad’s son, Abdurrahman, Ali Ridho’s broth- of inspired Indonesian intel- Leader of the Islamic Revolution headed modern madrasa system is not intend- by Ayatollah Muhammad Kazim Shar- er. Ali Ridho’s sister, Farida Al-Habsyi is a lectuals and ulama to study the ideolog- by the Grand Ayatollah ‘Ali Khamene’i, ed to train students to become muj- i’atmadari (1904-1987). As an institution famous Shi’i figure who runs some Islamic ical foundation of the Iranian revolution: who also appointed its director. tahids, but rather to become Islamic of Islamic learning, Dar al-Tabligh was foundations in Jakarta, including Al-Batul. Shi’ism. At the same time, an ‘export of scholars and missionaries. This inno- known for its foreign students and for revolution’ occurred, as Iranian leaders The educational system of vative type of education has provided an arranging their visas and residence per- References and ulama aimed to spread Shi’ism in hawza ‘ilmiyya alternative for students who, for what- mits. It organised a five-year programme - Ali, Syamsuri. 2002. ‘Alumni Hawzah Indonesia and to attract Indonesian stu- There are two educational systems at the ever reason, cannot follow the tradi- with a credit system (Fischer 1980: 84) Ilmiyah Qum: Pewacanaan Intelektualitas dents to study Shi’ism in Iran. In 1982 hawza ‘ilmiyya in Qum: the traditional tional system in the hawza ‘ilmiyya. and a curriculum that included both reli- dan Relasi Sosialnya dalam Transmisi the Iranian government sent its repre- system, which is the most famous and International students, including gious knowledge and secular sciences Syiah di Indonesia’. PhD thesis draft pre- such as psychology, , sociolo- pared for promotion in the Graduate Pro- gy, mathematics and English. The lan- gramme at UIN, Jakarta. guage of instruction was Arabic. Thus, - Fischer, Michael, M.J. 1980. Iran: From Reli- its educational system was modern; it did gious Dispute to Revolution. Cambridge: not follow the traditional system of learn- Harvard University Press. ing even though it was strongly - Momen, Mojan. 1985. An Introduction to entrenched in the traditional hawza sys- Shi’i Islam: The History and Doctrines of tem (Umar Shahab, interview 9/1/2003). Shi’ism. New Haven and London: Yale University Press. After the dissolution of Dar al-Tabligh - Nasr, Seyyed Hossein. 1987. Traditional in 1981, owing to its leader’s opposition Islam in the Modern World. London: Kegan to the concept of wilayat al- (‘man- Paul International. date of the jurist’) implemented by Khomeini, Madrasa Hujjatiyya began to Zulkifli is a PhD student within the frame- provide the same programme for for- work of Indonesian- Cooperation eign students. Since 1982 nearly all in Islamic Studies (INIS), Leiden University.

This text is based on a paper presented at the workshop on The Education of Southeast Asian Islamic Leadership jointly organised by the Institute of Southeast Asia (ISEAS), Singapore, and IIAS, held in Singapore, 19-20 May 2005.

30 IIAS Newsletter | #38 | September 2005